Motif

Departure

departure

A motif of the The Hero's Journey family. Every row below is a tagged passage; each rests on a quote in its source text.

8,305 occurrences

105 traditions

hindu

Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE ORGANS OF THE SOUL IN THE SYSTEM OF KAPILA / ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE.; lines 107-298 confidence: low

The Ramayana is cited as telling that Sagara’s sixty thousand sons were directed by their father to go in search of a horse.

Sagara’s sixty thousand sons are directed by their father to go in search of a horse.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 596-737 confidence: medium

The sons of Pandu and their mother are sent to Varanavata; a house of inflammable materials is set on fire, but they escape through a subterranean passage, retreat to forests, and live as Brahmans in disguise.

The sons of Pandu and their mother escape a burning house by an underground passage and then withdraw into forests under disguise.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 596-737 confidence: medium

Yudhishthir agrees to go; the sons of Pandu travel with Brahmans, meet Vyasa, receive his blessings and mandate, journey through woods and waters, reach Panchala, and stay unknown in a potter's cottage while disguised as Brahmans.

Vyasa appears, receives the princes' reverence, blesses them, and by his mandate they continue to Panchala.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 confidence: medium

Yudhishthir is recognized as heir-apparent; Duryodhan and his brothers plot to kill the sons of Pandu. The Pandavas and their mother are sent to Varanavata, placed in an inflammable house, escape the set fire through a subterranean passage, and live disguised as Brahmans.

The Pandavas leave after the fire, live disguised as Brahmans, and arrive at Panchala unknown before the wedding assembly.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 confidence: medium

Yudhishthir is recognized heir-apparent; Duryodhan and his brothers plot to kill the sons of Pandu; the Pandavas and their mother escape a burning inflammable house through a subterranean passage and live disguised as Brahmans.

After escaping the conflagration, the Pandavas retire into forests, live as disguised Brahmans, and travel onward to Panchala.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 745-887 confidence: medium

The sons of Pandu, disguised as Brahmans, mix with learned Brahmans and observe Drupad's wealth during the festivities.

The sons of Pandu sit among Brahmans in disguise, are unrecognized by most rulers, and are recognized by Krishna.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1538-1639 confidence: high

Krishna, called Yudhishthir's righteous kinsman, says the glorious rajasūya is done and asks permission to return to sea-girt Dwarka.

Krishna requests leave for Dwarka after the rajasūya, receives multiple farewells, mounts his chariot, blesses Yudhishthir, and leaves while Yudhishthir grieves.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1544-1645 confidence: high

Krishna asks to depart for sea-girt Dwarka after the rajasuya; Yudhishthir replies that the rite and monarchs' submission were achieved by Krishna's grace, valor, presence, and glory, and laments his going.

Krishna, described as godlike and saintly, takes leave for Dwarka; Yudhishthir and his brothers grieve and follow his chariot.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1544-1645 confidence: medium

Krishna asks leave to return to sea-girt Dwarka; Yudhishthir attributes the success of the undertaking to Krishna and laments his absence.

Krishna asks leave to return to Dwarka; Yudhishthir calls him dearest and best beloved friend, cannot bid him go, and follows his chariot in grief.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1642-1785 confidence: medium

At Hastina-pura, Yudhishthir loses wealth, animals, vehicles, slaves, empire, brothers, himself, and Draupadi; the family is declared Duryodhan's bond-slaves, then Dhrita-rashtra releases them from actual slavery and the five brothers retire to the forests as homeless exiles.

After release from actual slavery, the five brothers retire to the forests as homeless exiles.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1648-1791 confidence: high

Yudhishthir comes to Hastina-pura, loses possessions and empire, then stakes and loses his brothers, himself, and Draupadi; the family becomes Duryodhan's bond-slaves, is released by Dhrita-rashtra, and the five brothers retire to the forests.

After loss and release from slavery, the five brothers retire to the forests as homeless exiles.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1648-1791 confidence: high

Yudhishthir stakes and loses his brothers, himself, and Draupadi; the family becomes bond-slaves of Duryodhan.

The Pandava family becomes bond-slaves after the dice game; although released from actual slavery, the five brothers retire to the forests as homeless exiles.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1930-2074 confidence: high

Yudhishthir, deprived of empire, must roam as a houseless exile with wife and brothers; he bids blessings and farewell to Kuru elders, Dhrita-rashtra, Vidura, and Dhrita-rashtra's sons, who listen in silent shame.

Yudhishthir is deprived of empire and leaves with his wife and brothers as houseless exiles for the pathless jungle.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 confidence: high

Under the heading 'The Banishment,' Yudhishthir is described as reft of empire and compelled to roam as a houseless exile with his wife and faithful brothers.

Yudhishthir is described as deprived of empire and the brothers leave the ancestral hall for the pathless jungle.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 confidence: medium

Vidura blesses the Pandavas, contrasts wicked gain with sinless sorrow, praises Yudhishthir's duty, Arjun's war skill, Bhima's battle fortune, the Twins' wisdom, and Draupadi's faithfulness, and foretells a greater empire after their fall.

Draupadi is described as faithful and is blessed by Pritha to tread the trackless jungle path and care for her lord and his brothers.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 confidence: high

Yudhishthir, deprived of empire, must roam as a houseless exile with wife and brothers; he gives parting blessings to Kuru elders and kinsmen, who listen silently in shame.

Yudhishthir is deprived of empire and departs with wife and brothers to roam as houseless exiles, eventually leaving the ancient hall for the pathless jungle.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 2076-2140 confidence: high

Pritha's children come before her "Clad in garments of the deer-skin" with heads "bent in shame."

Pritha's children wear deer-skin garments, are described as facing the pathless forest, and then turn toward the pathless jungle.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 2082-2146 confidence: high

Draupadi has wet eyes and loose tresses, bows and leaves; Pritha follows weeping; Pritha's children arrive in deer-skin garments with heads bent in shame.

The children wear deer-skin garments, Pritha speaks of their pathless forest road, and they finally turn toward the pathless jungle.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 2082-2146 confidence: high

Draupadi weeps, bows, and leaves; Pritha follows weeping; Pritha’s children come before her in deer-skin garments with bowed heads.

The children wear deer-skin, Pritha speaks of their pathless forest wandering, and they turn their steps toward the pathless jungle.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2143-2275 confidence: high

The sons of Pandu go with Draupadi into twelve years of wilderness exile; Krishna visits and consoles; Draupadi and Bhima urge recovery of the kingdom, but Yudhishthir remains bound to his word.

The Pandavs leave for twelve years of wilderness exile, and Yudhishthir refuses to break his plighted word despite pressure to recover the kingdom.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: high

The sons of Pandu go with Draupadi into exile and pass twelve years in the wilderness.

The Pandavs keep their word and spend twelve years in forest exile with Draupadi.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: high

The sons of Pandu go into twelve-year wilderness exile with Draupadi; Krishna visits in adversity, consoles Draupadi, and advises the brothers; Draupadi and Bhima urge recovery of the kingdom, while Yudhishthir keeps his pledged word.

The Pandavas leave for a twelve-year exile and live in a dark forest with Draupadi.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2277-2420 confidence: high

Aswapati tells Savitri to choose a worthy husband and says scriptures teach duties of father, husband, and offspring regarding a woman’s married life.

Aswapati authorizes Savitri to choose her husband; she leaves the palace with attendants, travels through sacred and forest places, and returns to name Satyavan.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: medium

Aswapati tells Savitri to choose a noble husband and cites sacred sastras about the duties of father, husband, and offspring.

Aswapati instructs Savitri to choose her own husband; she leaves the palace with attendants, travels through distant regions, and returns with her chosen bridegroom named.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: medium

Aswapati tells Savitri to choose a noble husband and promises his blessing; he cites sacred law concerning the duties of father, husband, and offspring.

Aswapati authorizes Savitri to choose a husband; she leaves the palace, travels through sacred and forest settings, and returns with Satyavan as her chosen lord.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: medium

Narad asks why Savitri is not married; Savitri describes Dyumat-sena, blind and dispossessed king of Salwa, living in the jungle in penance with his queen and son, and declares Satyavan her chosen husband.

Dyumat-sena loses sight and kingdom, leaves the city with his queen and infant, and lives in the jungle under holy vows and penance.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2422-2562 confidence: high

Savitri asks that the day be completed before she eats; Satyavan sets out for the distant dark jungle with a heavy axe on his shoulder, and Savitri asks him to take her into the forest where the solar ray does not enter.

On the foretold day Satyavan sets out for the dark jungle with an axe, and Savitri asks to go with him despite exhaustion from fasting.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2428-2568 confidence: medium

Satyavan, described as young, tall, and stately, goes forth to the distant dark jungle with a heavy axe on his shoulder.

Satyavan departs for a dark jungle with an axe, and Savitri asks to accompany him despite weakness from fasting.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2428-2568 confidence: medium

Satyavan goes toward the distant dark jungle with a ponderous axe on his shoulder; Savitri asks him to take her there, and he warns that her fasts and vigils have left her too weak for jungle paths.

Satyavan sets out to the distant dark jungle with an axe, and Savitri asks to go with him on the predicted day.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 confidence: medium

Savitri asks to follow her husband to the jungle for fuel and fruit; the king grants her request to go safely with him and return home.

Savitri leaves the asram to accompany Satyavan into the jungle despite anxiety over his fate.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 2848-2984 confidence: medium

The sons of Pandu must complete twelve years of exile and a year of concealment; they enter Virata’s service in disguises, with Yudhishthir as dice-skilled Brahman courtier, Bhima as cook, Nakula with horses, Sahadeva with cows, and Draupadi as waiting-woman.

The Pandavas must undergo twelve years of exile and then a year of concealment, during which they take disguised service roles.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 2854-2990 confidence: high

The Pandavas must spend twelve years in exile and one year concealed; if discovered during concealment they must repeat twelve years of exile.

The sons of Pandu must endure exile and then a year of concealment, adopting service roles in Virata's court.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 2992-3137 confidence: medium

Arjun is described as guised as Brihannala and asks Draupadi to say that Brihannala will lead Uttara's battle-chariot and win the father's cattle.

The passage frames the action around recovering the father's cattle and has Arjun lead Uttara's battle-car toward war.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3672-3813 confidence: medium

Krishna recalls that Dhrita-rashtra cherished Pandu's helpless orphans as his own and reports their message: they lived in pathless jungle under his command, kept their promise, and ask him to be father and preceptor.

The Pandavs are said to have endured exile, intended death by flame, jungle wandering, and concealment in Matsya, then to have returned stout of heart and hand.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 confidence: medium

Pandu's sons bend in homage and send a peaceful message saying they lived in the pathless jungle and wandered far under Dhrita-rashtra's command while trusting his promise.

The passage recounts the Pandavs' jungle exile, wandering, life unknown in Matsya, and renewed demand for restoration.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4368-4509 confidence: medium

Yudhishthir weeps over chiefs and warriors slain by Bhishma, compares Bhishma to a tusker and a forest fire, declares the battle vain, and asks Krishna to stop the carnage and return to the woods.

Yudhishthir asks Krishna to stop the carnage and says they will go once more to the woods.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4368-4509 confidence: medium

Yudhishthir laments the dead, describes Bhishma as overwhelming his warriors like a tusker and a forest conflagration, and asks Krishna to stop the carnage and go to the woods.

Yudhishthir laments the futile loss of life and asks Krishna to stop the carnage, saying they will go to the woods once more.
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Maha-bharata BOOK VIII / BHISHMA-BADHA / BOOK IX / DRONA-BADHA; lines 4972-5112 confidence: low

At morning Arjun blows his sankha; the Kurus know his vow. He urges Krishna onward, and their chariot drives through warriors, Durmarsan, and Duhsasan's elephants.

At morning Arjun blows his conch, commands Krishna to speed onward, and advances through the Kuru force to fulfill his vow.
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Maha-bharata BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6353-6475 confidence: medium

The Aswa-medha custom is described: a horse is freed to wander with a guard; detaining it signals war; not restraining it indicates submission; after return it is sacrificed with pomp at a feast for neighboring kings.

The horse is let free to wander, travels with Arjun through many regions, and returns to Hastinapura before the sacrifice begins.
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Maha-bharata BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 confidence: medium

The horse sacrifice is described as an ancient Hindu custom of suzerain kings: a guarded horse wanders; detention means war; non-restraint means submission; on return, the horse is sacrificed at a feast for neighbouring kings.

The horse is released to wander, Arjun accompanies it through conflicts, and he returns victorious with the steed to Hastinapura.
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Maha-bharata BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6623-6710 confidence: medium

Krishna tearfully mounts his lofty car; described as faithful in joy, sorrow, peace, and war, he leaves Hastina for sea-girt Dwarka.

Krishna is described as faithful in joy, sorrow, peace, and war, and then leaves Hastina for Dwarka.
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Maha-bharata BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6629-6716 confidence: medium

Krishna tearfully mounts his car and leaves Hastina for sea-girt Dwarka; he is described as comrade, helper, and friend to the Pandavas.

At the end of the rite and gift-giving, Krishna mounts his car and leaves Hastina for Dwarka.
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Maha-bharata BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 6798-6883 confidence: high

The translator identifies the Maha-bharata and Ramayana as ancient India’s two great epics, compares the Maha-bharata to the Iliad, and compares the Ramayana, with its banished wandering hero, to the Odyssey.

The passage summarizes the Ramayana as the adventures of a hero banished from his country and wandering for long years in Southern Indian wildernesses.
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Maha-bharata BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 6804-6889 confidence: medium

Ancient India is said to have two great epics: the Maha-bharata, concerning a great northern war and comparable to the Iliad, and the Ramayana, concerning a banished hero's long wilderness wanderings and comparable to the Odyssey.

The Ramayana is summarized as the adventures of a hero banished from his country and wandering for long years in wildernesses.
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Maha-bharata BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 6804-6889 confidence: medium

Ancient India is said to have two great epics: the Maha-bharata, about a great Northern Indian war and comparable to the Iliad, and the Ramayana, about a banished hero wandering in Southern Indian wildernesses and comparable to the Odyssey.

The Ramayana is summarized as the adventures of a hero banished from his country and wandering for long years in Southern Indian wildernesses.
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Maha-bharata Maha-bharata / MAHA-BHARATA / THE EPIC OF ANCIENT INDIA / CONDENSED INTO ENGLISH VERSE; lines 69-118 confidence: low

"[Frontespiece: The Banishment]"

The frontispiece is labeled The Banishment, indicating a departure or expulsion theme in the surrounding work.
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Maha-bharata Maha-bharata / MAHA-BHARATA / THE EPIC OF ANCIENT INDIA / CONDENSED INTO ENGLISH VERSE; lines 69-118 confidence: low

[Frontespiece: The Banishment]

The frontispiece is labeled “The Banishment.”
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6713-6795 confidence: high

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

The Pandavs install a successor, retire to the Himalayas, die one by one, and Yudhishthir proceeds to heaven in a celestial car.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6713-6795 confidence: high

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

Before retiring to the Himalayas, the Pandav brothers place Prakshit, Arjun's grandson, on the throne.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

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

The Pandavs relinquish rule by installing Prakshit and retire to the Himalayas, where the companions die one by one.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

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

The Pandav brothers place Prakshit on the throne before retiring to the Himalayas.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

On hearing of Krishna’s death, the Pandav brothers place Prakshit, Arjun’s grandson, on the throne and retire to the Himalayas.

The Pandav brothers place Prakshit on the throne before retiring to the Himalayas.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 4. / KEITEL O / ARANYAKA II / KEITH LP; lines 98780-98866 confidence: medium

The note lists prana, apana, vyana, samana, and udana; udana conducts the soul from the body at death, and Sayana gives bodily locations and functions for these breaths.

Udana conducts the soul from the body at death, and the deities or faculties depart with the departure of breath.
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The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24132-24264 confidence: high

The speaker asks that the oxen be strong, axles firm, pole and yoke unbroken, yoke-pins preserved by Indra, the axle strengthened in Khayar timber and Sinsapa car, and that the travelers remain safe until home and unyoking.

A note says Visvamitra is about to depart, and the verses ask that the oxen, axles, pole, yoke, axle, and wooden car remain firm and safe until the travelers reach home and unyoke.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80054-80242 confidence: medium

The Child mounts a new wheel-less car, one-poled and mentally fashioned; the car is made to roll from the Sages and laid on a ship; a funereal gift is placed, flame appears, and a depth and passage are described.

The Child mounts a wheel-less car, the car is laid on a ship, and a funereal gift, flame, depth, and passage out are described.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80952-81150 confidence: low

A fragment says sages who protect the Sun, the Rishis, and Yama are fervour-moved, and asks that a departed one go to them.

The opening fragment asks Yama to let a departed person go to Rishis or sages associated with the Sun and fervour.
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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 74829-75010 confidence: high

The wedded pair are protected from highway thieves and foes by pleasant ways; the bride’s good fortune is displayed to onlookers, who are told to wish her prosperity and return home.

The notes identify departure from the father’s house, and the verses describe the wedded pair’s route, Sūryā’s escort to her home, and the bride’s entry into the husband’s house.
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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 75013-75164 confidence: medium

Desert plains and steep descents are mentioned; Vrishakapi is told to go to houses and home, then to turn again along a path leading to sleep; a question asks about a noisome beast when Indra and Vrishakapi travelled upward home.

Vrishakapi is told to go to the nearest houses and to his home, then to turn again with promised happiness along a path leading to sleep.
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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 75167-75312 confidence: low

Notes say Indrani speaks depreciatingly of a sacrifice offered by Vrishakapi; Vrishakapi appears to consider flight into distant deserts from wrathful Indrani; Indra dissuades him and promises reconciliation; the hymn is described as obscure, with reported scholarly interpretations involving the Moon, Soma, and Prayer.

The preliminary note says Vrishakapi appears to meditate flight into distant deserts to escape wrathful Indrani, while Indra dissuades him.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 68131-68314 confidence: high

Pushan is asked to bear the departed hence, consign the departed to the Fathers, and guide by safe ways; Agni is asked to give the departed to the Gods; Ayu and Savitar are asked to protect, bear, and transport the departed to where earlier pious people dwell.

The departed is to be borne and transported by Pushan, Ayu, Savitar, and Agni along known safe pathways toward Fathers, Gods, and earlier pious dead.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 68131-68314 confidence: high

Death is commanded to go away on its own pathway apart from the way of the Gods and not to harm offspring or heroes; the living are said to efface Mrityu’s footstep, prolong existence, and seek children, possessions, cleansing, and sacrificial fitness.

Death is commanded to go away on its own path; the living efface Mrityu’s footstep, are separated from the dead by a rampart, and bury Death beneath a mountain.
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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: high

A divine speech to Agni says a large firm covering was folded around him when he entered the waters, and that one deity saw all his forms in sundry places.

Agni flees from sacrificial worship, hides in waters and plants, is found or marked, and is summoned or persuaded to return to carrying oblations.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III / ADHYAYA V; lines 86826-86931 confidence: medium

“The sacrifice as food hath left us; this sacrifice, food, let us search for.” The gods search “by the Brahman and the metres.”

The sacrifice as food leaves the gods, is searched for by ritual means, and is obtained on the fast day.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360; lines 23899-23981 confidence: medium

“Depart, O Maghavan; again come hither” with mention of Indra’s tall chariot and loud-neighing Courser.

Indra is explicitly told to depart and again come hither, with both places described as his goal and with chariot and Courser imagery marking movement.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 78.) THE RIGVEDA, B45 / HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS; lines 35909-36018 confidence: low

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

The passage describes the figure of the Mighty Stride striding forth, yoking horses on heights, and coming forth with the Heroes.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 85510-85629 confidence: high

The sacrifice went away from the gods; they sought it with directions, made it radiant with Puroruces, found it on the altar, drew it off with cups, and made it known by Nivids.

The sacrifice goes away from the gods, is sought, found on the altar, drawn off with cups, and made known by Nivids.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 85740-85844 confidence: medium

Indra slays Vrtra, goes to the furthest distance identified with Anustubh and speech, and lies hidden in speech; creatures search, the Fathers and gods find him on different days, and the gods press Soma and recite verses to reveal and bring him near.

Indra goes to the furthest distance and enters speech after slaying Vrtra; the gods press Soma and recite verses to turn, reveal, and bring him into their midst.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86163-86257 confidence: high

The gods ask Gayatri to fetch Soma; she asks them to accompany her with the full safe-passage formula, described as containing the words “forward” and “hither,” by which one safely goes and returns.

Gayatri requests accompaniment by a complete safe-passage recitation containing “forward” and “hither,” and the passage states that one so accompanied goes and returns safely.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83324-83447 confidence: medium

Speech says the Gandharvas love women and proposes that the gods barter with her as a woman; she says she will return when needed.

Speech goes among the Gandharvas in connection with the purchase of Soma and returns when the fire is brought forward.
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The Hymns of the Rigveda, Complete 2 Volumes KEITEL O / ARANYAKA II / KEITH LP / See Aranyaka, I, 4, 2.; lines 98976-99059 confidence: medium

The production as a thousand brhatis is identified as glory, Indra, and lord of creatures; one who knows it as such leaves the world, shakes off all ties, becomes Indra, and shines in those worlds.

The person who knows it as Indra and lord of creatures leaves this world, shakes off ties, becomes Indra, and shines in other worlds.
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The Hymns of the Rigveda, Complete 2 Volumes KEM N , / ADHYAYA 4. / KEITEL O / ARANYAKA II; lines 98008-98085 confidence: high

Speech, sight, hearing, mind, and breath strive together, each saying “I am the hymn,” and propose leaving the body as a test.

The faculties' departures and re-entries reveal that breath alone determines whether the body falls or rises.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92771-92939 confidence: high

After Rohita wins his arms, the father asks to sacrifice to Varuna with him; Rohita says no, takes his bow, goes to the wild, and wanders for a year.

Rohita refuses the proposed sacrifice, takes his bow, and goes to the wild to wander.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92942-93075 confidence: medium

“The fortune of him that moveth shall move indeed / Do thou wander”; the man thinks the Brahman has bidden him wander and wanders for a fourth year in the wild.

The wanderer repeatedly leaves or remains away in the wild under a perceived command, and Indra reinforces the value of wandering.
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The Hymns of the Rigveda, Complete 2 Volumes See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4, / ADHYAYA 5.; lines 99736-99822 confidence: low

The note reports a reading, "Then came the eagle," and Sieg's reconstruction in which Indra before birth desires lordship, the gods try to prevent and restrain him, and he escapes by the eagle's aid; the note says this is ingenious but not proved.

A reported reconstruction says Indra desires lordship before birth, is opposed by the gods, and escapes with the eagle's aid.
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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: medium

The note describes the hymn as a dialogue between Pururavas and Urvasi and says it contains the germ of a legend later related in the Satapatha-Brahmana, Mahabharata, Puranas, and Vikramorvasi. It summarizes Urvasi as a heavenly nymph banished to earth who lives with King Pururavas under conditions involving two pet rams and not seeing him unclothed; Gandharvas steal a ram and use lightning, she sees him naked, vanishes, and later a son is born.

The note states that Urvasi remains with Pururavas only under conditions; Gandharvas engineer a breach through ram-theft and lightning, after which Urvasi vanishes.
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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 76460-76608 confidence: medium

Pururavas threatens to go far away without return and be devoured by wolves; Urvasi responds that he should not die, vanish, or let wolves devour him.

Pururavas speaks of fleeing forever without return, and later asks Urvasi to turn to him again.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 71981-72160 confidence: high

The note states that the hymn is an address to recall the fleeting spirit of a man at the point of death.

The spirit is described as having gone far away and is repeatedly caused to return so the addressee may live and sojourn here.
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The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter VI. / VI, 8. THE HERMIT IN THE FOREST. 1 99 / VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203; lines 17116-17219 confidence: high

As an alternative, the hermit walks straight in a north-easterly direction, fully determined, subsisting on water and air, until his body sinks to rest.

The passage instructs the hermit to walk straight in a north-easterly direction on water and air until the body sinks; the note calls this the Mahaprasthana or Great Departure, a journey ending in death.
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The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter VI. / VI, 8. THE HERMIT IN THE FOREST. 1 99 / VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203; lines 17116-17219 confidence: medium

A Brahmana who gets rid of the body by modes practiced by great sages is exalted in the world of Brahman, free from sorrow and fear; the note lists drowning in a river, precipitating from a mount, burning, starving, or practicing austerities as possible modes.

The passage says that a Brahmana who gets rid of his body by modes practiced by great sages is exalted in the world of Brahman, free from sorrow and fear.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / LAWS OF MANU. / INDEX. / II, 219-221; IV, 55.; lines 45437-45577 confidence: medium

Further Snataka entries state that he may retire from the world, receives the honey-mixture, and should be given way.

The index states that the Snataka may retire from the world.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU, / IV, 235. / IV, 250. RULES FOR A SNATAKA. 1 67 / V, 2. LAWFUL AND FORBIDDEN FOOD. 1 69; lines 15351-15372 confidence: medium

After paying lawful debts to the great sages, manes, and gods, he is to make over everything to his son and dwell in the house without concern for worldly matters.

The householder transfers everything to his son and is told not to care for worldly concerns.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / VI, 64, / VI, 74- / THE ASCETIC.; lines 17531-17643 confidence: medium

The body is presented as a dwelling of five elements, structurally made of bones, tendons, flesh, blood, and skin, and characterized as foul, diseased, painful, passion-darkened, and perishable.

The body is described as a decaying dwelling, and leaving it is compared to a tree torn from a river-bank or a bird quitting a tree.
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The Laws of Manu (Sacred Books of the East, Vol. 25) O 2 / V, 166. WOMEN. I97 / I98 LAWS OF MANU. V, 167 / Chapter VI.; lines 16893-16920 confidence: medium

A twice-born Snataka who has lived according to householder law may, with firm resolution and controlled organs, dwell in the forest while observing the stated rules.

The passage prescribes a movement from the householder order to dwelling or resorting in the forest.
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The Laws of Manu (Sacred Books of the East, Vol. 25) V, 166. WOMEN. I97 / I98 LAWS OF MANU. V, 167 / Chapter VI. / VI, 8. THE HERMIT IN THE FOREST. 1 99; lines 16923-17018 confidence: high

“Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest,” either committing his wife to sons or accompanied by her.

The passage describes abandoning cultivated food and belongings and going forth from the village into the forest.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VI, 8. THE HERMIT IN THE FOREST. 1 99 / VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203 / VI, 39- HERMIT IN THE FOREST; THE ASCETIC. 205; lines 17222-17319 confidence: high

A Brahmana performs the Ishti sacred to Prajapati, gives all property as the sacrificial fee, reposes the sacred fires in himself, and departs from his house as an ascetic.

The Brahmana departs from his house as an ascetic after ritual preparation, relinquishment, and a promise of safety.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 BOOK 2 / SABHA PARVA / SECTION I / SECTION II; lines 22031-22111 confidence: high

Krishna wishes to leave Khandavaprastha to see his father; he salutes Yudhishthira and Pritha/Kunti, and Kunti smells his head and embraces him.

Krishna's leaving is framed by farewells, leave-taking, ritual purification, offerings, auspicious timing, escort, and a formal stopping point on the road.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 BOOK 3 / VANA PARVA / SECTION I / SECTION II; lines 29077-29116 confidence: high

At daybreak, mendicant Brahmanas stand before the Pandavas, who are about to enter the forest; Vaisampayana narrates.

The Pandavas are about to enter the forest after being robbed of prosperity and kingdom, and the passage centers on whether the Brahmanas will accompany them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 FOOTNOTES / BOOK 3 / VANA PARVA / SECTION I; lines 28928-29038 confidence: high

Janamejaya asks about the sons of Pritha after their deceitful dice defeat, their forest exile, who followed them, and how Draupadi endured the painful exile.

The sons of Pritha are said to have been deceitfully defeated at dice and then to leave Hastinapura for forest exile.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 FOOTNOTES / BOOK 3 / VANA PARVA / SECTION I; lines 29040-29074 confidence: high

Yudhishthira says the people have followed from affection and compassion, asks them to return, and entrusts Bhishma, Dhritarashtra, Vidura, his mother, and well-wishers in Hastinapura to their care.

The people follow the departing Pandavas out of affection, Yudhishthira instructs them to return, they wail and reluctantly turn back, and the Pandavas continue their journey.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCX / SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII; lines 57303-57367 confidence: high

The Brahmanas bless the Bharatas and depart; the five Pandavas, with Krishna and Dhaumya, set out, proceed a Krose, and sit down to take counsel before entering a life of non-recognition.

After receiving blessings and permission, the five Pandavas set out with Krishna and Dhaumya and begin planning their life of non-recognition.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 48229-48272 confidence: high

Markandeya says Kausika reflects on the woman's discourse, reproaches himself, decides to accept her words, and resolves to go to Mithila to inquire about virtue from a self-controlled fowler.

Kausika leaves after receiving instruction, travels to Mithila, and seeks knowledge of virtue from the fowler.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 48469-48488 confidence: medium

High-souled good persons of virtuous conduct, settled convictions, kindness, and compassion depart contentedly from this world to the perfect way of virtue.

The passage states that high-souled, compassionate, virtuous persons depart with contentment from this world to the perfect way of virtue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLII / SECTION CCLIII / SECTION CCLIV / SECTION CCLV; lines 52131-52193 confidence: medium

The Pandavas become anxious after a messenger's words and spy reports about Karna's vow to slay Vijaya; Yudhishthira considers Karna's mail and prowess, remembers their woes, and decides to abandon Dwaitavana.

Reports of Karna's vow make the Pandavas anxious, and Yudhishthira resolves to abandon the woods about Dwaitavana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLIII / SECTION CCLIV / SECTION CCLV / SECTION CCLVI; lines 52196-52234 confidence: high

After waking, Yudhishthira tells his brothers that the deer asked for compassion, says they spoke truly, states that the group has fed on them for a year and eight months, and proposes going to Kamyaka near lake Trinavindu.

Yudhishthira decides the group should leave the Dwaita woods because they have been feeding on the deer and should pity the forest dwellers; the Pandavas then depart for Kamyaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLIX / SECTION CCLX / SECTION CCLXI / SECTION CCLXII; lines 52720-52756 confidence: medium

The Pandavas dwell in Kamyaka forest, go in all directions seeking game to feed the Brahmanas, and leave Draupadi alone at the hermitage with the permission of Trinavindu and Dhaumya.

The Pandavas go in all directions in search of game, leaving Draupadi alone at the hermitage before Jayadratha arrives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII / SECTION CCLXIV; lines 52798-52823 confidence: medium

Draupadi says the husbands left her and went hunting after taking the four points of the horizon: Yudhishthira east, Bhimasena south, Arjuna west, and the twin brothers north.

Draupadi says her husbands left her, assigned themselves the four points of the horizon, and went hunting in east, south, west, and north.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLI / SECTION CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV; lines 55453-55533 confidence: medium

Satyavan takes his axe and sets out for the woods; Savitri asks to accompany him, he notes the difficulty and her fasting, and he asks her to obtain his parents' permission.

Satyavan sets out for the woods with his axe, and Savitri departs with him after obtaining permission, all under the shadow of the foretold hour.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 53436-53447 confidence: high

Vaisampayana describes Hara, with epithets including three-eyed and consort of Uma, surrounded by frightening followers, and says he vanished from that place with Uma after speaking to a prince.

Hara vanishes from the place with Uma after speaking to the prince.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 53450-53483 confidence: medium

Yudhishthira says the ravishment during the Pandavas' carelessness stained them; he describes miserable forest exile, subsistence by chase, killing forest denizens, and exile caused by deceitful kinsmen.

Yudhishthira describes the Pandavas' miserable wilderness life and says their exile is due to deceitful kinsmen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV; lines 53663-53709 confidence: medium

Yudhishthira asks Markandeya to explain the cause of exile and why Rama and Lakshmana went to the forest with the princess of Mithila.

Yudhishthira explicitly asks why Rama, Lakshmana, and the princess of Mithila went to the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV; lines 53711-53793 confidence: high

Kaikeyi invokes Dasaratha's promise; he grants a boon; she asks that Bharata receive Rama's investiture and that Rama live in Dandaka for fourteen years as an ascetic with matted locks, rags, and deer-skins.

Rama goes into forest exile for fourteen years to preserve his father's truth, with ascetic markers and companions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 54298-54381 confidence: medium

“I bring thee good news, O Rama; for Janaka's daughter hath been seen by me.”

The searchers travel through southern hills, forests, mines, a dark cavern, the ocean shore, and finally toward Lanka to locate Sita.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX / SECTION CCLXXXI; lines 54393-54478 confidence: high

Rama sets out with Sugriva under an auspicious constellation; Hanuman is in front, Lakshmana guards the rear, and the army carries stones and Sala and Tala trees while protected by Nala, Nila, Angada, Kratha, Mainda, and Dwivida.

Rama sets out with Sugriva and the host at an auspicious moment under a lucky constellation, arrayed for battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXIX / SECTION CCLXL / SECTION CCLXLI / SECTION CCLXLII; lines 55313-55394 confidence: medium

Savitri says Dyumatsena, a virtuous Salwa Kshatriya king, became blind; an old enemy took his kingdom; he went to the woods with wife and child, adopted vows, and practiced austerities. His son grew in the hermitage, and Savitri chose him as husband.

Dyumatsena loses his kingdom after becoming blind and withdraws with his wife and child to the woods, where he adopts vows and practices austerities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCLXL; lines 55175-55210 confidence: medium

Rama is said to have suffered "excessive calamity" because of "his exile in the woods."

Rama is cited as suffering excessive calamity in consequence of exile in the woods, and the example is used to console the addressed king.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCLXL / SECTION CCLXLI; lines 55301-55310 confidence: high

Markandeya says the father speaks to his daughter and old counsellors, then instructs attendants to follow her.

The daughter leaves after her father instructs attendants and after she bows at his feet in compliance with his words.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCVI / SECTION CCVII / SECTION CCVIII / SECTION CCIX; lines 19585-19655 confidence: medium

Drupada replies to Vidura, expresses happiness at the alliance, says return to the ancestral kingdom is proper, and names the wishes of the Pandavas, Rama, and Krishna as relevant.

After discussion among Drupada, Yudhishthira, and Vasudeva, Drupada commands the Pandavas to leave, and they journey away with companions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXII / SECTION CCXIII / SECTION CCXIV / SECTION CCXV; lines 20094-20176 confidence: high

Arjuna hears the Brahmana, promises safety, but the weapons chamber is occupied by Yudhishthira with Draupadi; he reflects that failure to protect the Brahmana brings sin, while entry into the chamber entails breach of the rule and exile in the woods.

Arjuna must choose between rescuing the Brahmana's cattle and violating the chamber rule; after completing the rescue he insists on the exile consequence and departs to the forest for twelve years.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 20179-20264 confidence: high

Vaisampayana narrates that Arjuna set out for the forest followed by Brahmanas and other holy persons; Arjuna journeys through many landscapes and is compared to Indra followed by the Maruts.

Arjuna leaves for the forest and later explains that he is bound to a twelve-year Brahmacharin observance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 20277-20338 confidence: medium

Chitravahana states that one son begotten on Chitrangada by Arjuna must perpetuate his race and be the dower; Arjuna accepts, takes Chitrangada as wife, remains three years, and after she gives birth to a son, leaves to wander again.

After Chitrangada gives birth to a son, Arjuna takes leave of Chitravahana and sets out on his wanderings again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLV / SECTION CCXLVI / SECTION CCXLVII / SECTION CCXLVIII; lines 51649-51680 confidence: medium

Karna says that if Duryodhana resolves to slay himself by forgoing food, he will become an object of laughter among other kings.

Karna describes Duryodhana as resolving to slay himself by forgoing food, and the narrator says he is firmly resolved to leave the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL / SECTION CCLI; lines 51874-51939 confidence: high

Karna orders the necessaries for the excursion and sets out on an auspicious lunar day and moment, after honor by twice-born persons, bathing with auspicious holy substances, and worshipful speech; the rattle of his car fills the three worlds.

Karna prepares the necessaries, departs at an auspicious lunar time under an auspicious star, after honor by twice-born persons, ritual bathing, and worshipful speech.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXX / SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII; lines 50698-50739 confidence: high

After speaking, Satyabhama walks round Draupadi and mounts Krishna's car; Krishna comforts Draupadi with a smile, causes the Pandavas to return, and departs for his city with swift horses.

Satyabhama walks round Draupadi, mounts Krishna's car, and Krishna departs for his own city with swift horses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV; lines 50751-50834 confidence: high

The sons of Pandu arrive at a lake, choose a remote residence, roam woods, mountains, and river-valleys, and receive Veda-knowing ascetics with respect.

The Pandavas are royal figures living away from habitation, exposed to wind and sun, and contrasted with former royal comforts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV; lines 50835-50898 confidence: medium

The speech urges Duryodhana to go see the Pandavas, who are living with Brahmanas on the banks of the Dwaitavana lake and have the wilderness for their home, so that his glory may scorch them.

The Pandavas are described as exiled, divested of prosperity and sovereignty, living in the wilderness at Dwaitavana; Dhananjaya and Krishna daughter of Drupada are imagined in bark and deer-skin clothing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 50901-50955 confidence: medium

Duryodhana says the king will not permit the journey if he knows their motives, because they have “no other business in the woods of Dwaitavana than the destruction of the Pandavas in exile.”

The characters plan a journey to Dwaitavana where the Pandavas are in exile, with Duryodhana expressing destructive and humiliating intentions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI / SECTION CCXXXVII; lines 50958-51023 confidence: high

Vaisampayana reports that Samanga, an instructed cowherd, approaches Dhritarashtra about cattle; Karna and Sakuni request permission for Duryodhana to go to the cattle-stations for calf marking, cattle tallying, and hunting.

Permission is requested for Duryodhana’s expedition, reluctantly granted by Dhritarashtra, and followed by Duryodhana’s departure toward Dwaitavana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIX / SECTION CX / SECTION CXI / SECTION CXII; lines 39412-39466 confidence: high

The visitor leaves fragrant silk-twined garlands and returns to his hermitage; Rishyasringa feels sadness and burning, asks his father to let him go, and says he yearns to follow similar observances and will be tormented if he cannot see the visitor.

After the visitor returns to his hermitage, Rishyasringa says the departure has saddened him, that his body burns, and that he wishes to go to the visitor immediately.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 15263-15346 confidence: high

The Pandavas swim difficult streams, disguise themselves from fear of Dhritarashtra's sons, and Bhima carries his mother and later his brothers and mother through the forest.

The Pandavas travel in disguise from fear of Dhritarashtra's sons, are described as forced into exile, and Yudhishthira is called deserving of sovereignty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 15557-15639 confidence: high

Arjuna says a town is not far from the forest and urges the party to leave so Duryodhana cannot trace them; the car-warriors proceed with their mother, followed by Hidimva the Rakshasa woman.

After the slaying, Arjuna urges the group to leave for a nearby town so Duryodhana may not trace them, and the party proceeds onward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 15734-15742 confidence: high

Hidimva's period of stay with her husband ends; she salutes the Pandavas, makes a new appointment with them, and leaves as she likes.

Hidimva's appointed period ends and she leaves; Ghatotkacha also salutes the group and departs northward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 43067-43124 confidence: high

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

Yudhishthira decides to leave the hermitage and proceed toward Sweta, a sacred mountain cliff, to meet the returning Arjuna; the route moves north and higher into Himalayan terrain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 15745-15801 confidence: high

The Pandavas wander from forest to forest, hunt animals for food, pass through several countries, see woods and lakes, wear matted locks, bark, and skins, travel with Kunti, carry their mother at times, and proceed in disguise and haste.

The Pandavas are described as wandering in forests and disguise after an affliction identified by Vyasa as deceitful exile.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 15745-15801 confidence: medium

The Pandavas wander from forest to forest, hunt animals for food, pass through several countries, see woods and lakes, wear matted locks, bark, and skins, travel with Kunti, carry their mother at times, and proceed in disguise and haste.

The heroes wear matted locks, bark garments, and animal skins, proceed in disguise, and are told to continue living in disguise in a safe town.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 15846-15899 confidence: medium

The Brahmana says he sees no escape from danger, recalls urging his wife to migrate, and says she remained because of her ancestral homestead and affection for dead relatives who have ascended to heaven.

The Brahmana says he had urged migration to another place of safety, but his wife chose to remain in her ancestral homestead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 43613-43694 confidence: medium

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

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

Thinking constantly of Kiriti/Jishnu, the Pandavas feel each day and night like a year; joy left them when Arjuna departed with Dhaumya’s permission and at Yudhishthira’s command from Kamyaka forest.

Arjuna’s departure from Kamyaka forest is recalled, and the Pandavas experience grief and prolonged-feeling time while awaiting him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 44172-44199 confidence: high

The giver gives the speaker a celestial car conducted by Matali, a diadem, ornaments, impenetrable mail, and a string for the Gandiva.

The speaker is equipped with celestial objects and weapons, states his intention to slay the Nivata-Kavachas, and then proceeds armed toward the Danavas' abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 16670-16758 confidence: high

After Vyasa leaves, the Pandavas salute a Brahmana, depart toward Panchala with their mother before them, travel north day and night, and reach a shrine of Siva and the Ganga.

The Pandavas bid farewell and proceed toward Panchala, walking day and night with their mother.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18882-18965 confidence: high

Isana says the cave-dwellers had once been like Indra and that all will be born in the world of men, accomplish feats, slay many men, and regain Indra's region; the former Indras request Dharma, Vayu, Maghavat, and the twin Aswins as progenitors.

Isana says the Indras will take birth in the world of men, perform difficult deeds, and regain the valued region of Indra.
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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

Vrihadaswa installs Kuvalaswa on the throne, gives him royal dignity, and retires into the woods for asceticism.

Vrihadaswa's movement toward the woods for asceticism is interrupted by Utanka's insistence that the king should remain responsible for protection and public safety.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX / SECTION CLXX; lines 16592-16616 confidence: high

Kunti suggests going to Panchala, says it is unseen and likely delightful, and reports that alms are obtainable there and King Yajnasena is devoted to Brahmanas.

Kunti says it is not good to remain long in one place and proposes going to Panchala, while Yudhishthira discusses whether the party will go.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVIII / SECTION CLXIX / SECTION CLXX / SECTION CLXXI; lines 16619-16667 confidence: high

Kunti discusses the journey to Panchala with Bhimasena, Arjuna, and the twins; they consent, salute the Brahmana host, and set out for Drupada's town.

The party is explicitly preparing for and undertaking a journey to Panchala, and Vyasa later instructs them to go to the Panchala capital.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXX / SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII; lines 44602-44641 confidence: medium

Sakra and the celestials tell Arjuna that the time for departure has come because his brothers have thought of him; Arjuna says he passed five years in Indra's abode and then came to the summit of a lower range of Gandhamadana, where he saw Yudhishthira with their brothers.

Sakra and the celestials tell Arjuna the time for departure has come because his brothers have thought of him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 44695-44766 confidence: high

Bhima urges Yudhishthira to descend to earth from the heaven-like region, warns that fame may vanish, says the Kuru kingdom will enable glory and sacrifices, and names Krishna, Satyaki, the Yadavas, Arjuna, himself, and the twins as supporters.

Bhima urges Yudhishthira to descend to earth from a region like heaven, and the party then leaves by the same road.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 44769-44839 confidence: high

Vaisampayana says the heroes leave their happy mountain home; after happiness forsakes them, they rejoice on seeing Kailasa, Kuvera's favorite mountain, while traveling through rugged terrain with waterfalls and forests.

The passage begins with the heroes leaving a happy mountain home and experiencing a change in emotional state as the journey resumes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV; lines 45601-45692 confidence: medium

Vainya is performing the horse-sacrifice; Atri first desires alms, then gives up wealth from scruple and proposes forest life to his wife and sons.

Atri intends forest life, is advised to provide wealth to sons and servants first, and later distributes wealth before entering the forest for penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 17825-17862 confidence: medium

Dhaumya, knowing the Vedas and morality, becomes the Pandavas' spiritual preceptor, makes them his Yajamanas, views them as destined for restoration through their qualities, blesses them, and accompanies their plan to go to the Swayamvara.

After benedictions from Dhaumya, the Pandavas resolve to go with him to the Swayamvara of the Princess of Panchala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 17865-17914 confidence: medium

The five Pandavas set out for Panchala with their mother to behold the country, Draupadi, and the marriage festivities; on the way they see many Brahmanas proceeding together.

The Pandavas leave Ekachakra with their mother and proceed toward Panchala to witness Draupadi's Swayamvara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46426-46509 confidence: medium

Regenerate ones are oppressed by Sudras and wander in fear; afflicted by robbers, they flee like crows to rivers, mountains, and inaccessible regions; under bad rulers and taxes they may become servants of Sudras.

The regenerate ones and Brahmanas are described as oppressed, frightened, and fleeing to rivers, mountains, inaccessible regions, and woody retreats.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 39061-39132 confidence: high

The king makes over his kingly duties to his minister and goes to the snowy Mountain, the Himalaya, to practice austerities, extinguish sins, and obtain Ganga’s favor.

The king transfers his royal duties to a minister and departs to the Himalaya to practice austerities for Ganga’s favor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 39263-39330 confidence: medium

Lomapada summons courtesans and orders them to allure Rishyasringa, gain his confidence, and bring him to Anga; the women fear both the king's anger and the saint's curse.

Lomapada sends courtesans to gain Rishyasringa's confidence, allure him, and bring him from the forest into Anga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 11637-11690 confidence: medium

After thirty days Pandu leaves his capital for world conquest after saluting Bhishma and Kuru elders, taking leave of family, receiving blessings, and being accompanied by a large force.

Pandu leaves only after saluting elders, taking family leave, receiving blessings, and benefiting from auspicious rites for success.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 39469-39543 confidence: medium

Vibhandaka searches unsuccessfully for the courtesan; while he is away, she returns, Rishyasringa wishes to go before his father's return, and courtesans take him by bark to Anga, leaving a white vessel on the water near the hermitage.

Rishyasringa leaves before his father's return after the courtesan's invitation and is taken away by bark to the king of Anga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 11693-11731 confidence: high

Pandu, accompanied by Kunti and Madri, retires into the woods, leaves his palace and luxurious beds, becomes a permanent forest inhabitant, and hunts deer.

Pandu leaves his palace and luxurious beds, retires into the woods with Kunti and Madri, and becomes a permanent forest inhabitant.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 14641-14713 confidence: medium

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

Vidura discerns the hidden plan, prepares a strong boat, and Kunti and the Pandavas escape by crossing the Ganges.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 41931-41996 confidence: medium

Draupadi becomes faint after the Pandavas proceed only two miles; she falls to the ground, and Nakula supports her and tells the king she has fallen from fatigue and hardship.

The party is traveling; Draupadi, described as accustomed to comfort and undeserving of hardship, collapses from the strain of the journey.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 14738-14792 confidence: medium

Duryodhana, with Karna, Sakuni, and Duhsasana in consultation, asks Dhritarashtra to send the Pandavas to Varanavata by clever contrivance so they need not fear them.

Duryodhana repeatedly urges that the Pandavas be sent or banished to Varanavata, including by contrivance or gentle means.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 14795-14836 confidence: high

Councillors instructed by Dhritarashtra describe Varanavata as charming, speak of the Pasupati/Siva festival, its great crowd and procession, and the Pandavas then desire to go there.

The councillors praise Varanavata, Dhritarashtra tells the Pandavas to go there, and the Pandavas ultimately set out for that destination.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 14795-14836 confidence: high

Yudhishthira addresses Bhishma, Vidura, Drona, other named Kauravas and councillors, Brahmanas, ascetics, priests, citizens, and Gandhari, saying they go to Varanavata at Dhritarashtra's command and asking for benedictions.

Yudhishthira asks elders and religious and civic figures for benedictions; the Kaurava chiefs bless the sons of Pandu; the Pandavas then perform rites and depart.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 42117-42202 confidence: high

A north-east wind brings a celestial, thousand-petaled, sun-bright lotus with unearthly fragrance; Panchali sees it on the ground.

Draupadi asks Bhima to procure more flowers of the celestial lotus species, and Bhima departs toward their source to gratify her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 42267-42340 confidence: high

Bhima describes Hanuman as his brother, chief of monkeys renowned in the Ramayana, who crossed a hundred-yojana ocean in one leap for Rama’s queen; Bhima then threatens to punish the monkey if not given passage.

Bhima recalls that Hanuman crossed an ocean of a hundred yojanas in one leap for Rama’s queen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 14881-14968 confidence: high

The Pandavas prepare wind-swift horses and cars, touch the feet of Bhishma, Dhritarashtra, Drona, Kripa, Vidura, and other elders, salute and embrace others, take leave of ladies and citizens, and set out for Varanavata.

The Pandavas formally leave for Varanavata, and the citizens explicitly frame the move as exile and injustice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIX / SECTION CL / SECTION CLI / SECTION CLII; lines 15191-15256 confidence: high

The Pandavas and their mother, six in all, leave Varanavata, reach the Ganga, and cross to the opposite bank aided by boatmen, the current, and a favorable wind.

The Pandavas and Kunti leave Varanavata, cross the Ganga, proceed south in darkness, and reach a dense forest while fleeing danger.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 42522-42605 confidence: medium

Hanuman tells Bhima, protected by the wind-god and concerned for his brothers, to go along an auspicious way leading to the Saugandhika wood.

Hanuman sends Bhima on an auspicious path toward the Saugandhika wood while mentioning protection by the wind-god.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 15093-15144 confidence: high

Purochana is pleased after the Pandavas live without suspicion for a year; Yudhishthira says the time for escape has come and proposes setting fire to the house and fleeing as six persons.

The Pandavas and Kunti escape the burning lac house through a subterranean passage and flee unnoticed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 15093-15144 confidence: high

A violent wind blows at night; Bhima sets fire to Purochana's sleeping place, the door, and several parts of the lac house; the Pandavas and Kunti enter the subterranean passage.

The fugitives enter a subterranean passage once the lac house is burning and later come out of it to flee.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 42606-42653 confidence: medium

Hanuman points out the way to Pandu’s son and vanishes at that spot.

After promising aid, Hanuman points out the way to Bhima and vanishes at that spot.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVIII / SECTION CXLIX / SECTION CL / SECTION CLI; lines 15147-15188 confidence: high

Vidura learns through spies of Duryodhana’s wicked design and therefore sends the prudent agent to the Pandavas.

The Pandavas leave the region after a hostile design is known, cross the Ganga with assistance, and then proceed with haste and great secrecy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 12019-12108 confidence: high

Pandu says the wicked are overwhelmed by misery as the fruit of their deeds, refers to his own passion and hunting life, says the gods have forsaken him, and declares that he will seek salvation and adopt Brahmacharya.

Pandu says he will seek salvation, leave household and courtly life, and retire into the woods for ascetic practice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 12110-12134 confidence: high

The Kuru king gives his diadem jewel, gold necklace, bracelets, earrings, robes, and wives' ornaments to Brahmanas.

Pandu gives away wealth, sends attendants back, and has them proclaim that he and his wives have gone to the woods foregoing wealth, desire, happiness, and sexual appetite.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 39970-40049 confidence: high

Valarama says virtue seems not to bring good because Yudhishthira is miserable in the wood with matted hair and bark garments, while Duryodhana rules the earth.

Yudhishthira is described as righteous and robbed of throne, living in the forest, while Duryodhana rules and flourishes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 39970-40049 confidence: high

Valarama says virtue seems not to bring good because Yudhishthira is miserable in the wood with matted hair and bark garments, while Duryodhana rules the earth.

Yudhishthira, Bhima, Sahadeva, Nakula, and the royal woman are described in bark garments, matted hair, anchorite dress, hunger, dirt, fruits and roots, and miserable wood life after defeat or banishment.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 40127-40165 confidence: medium

After greetings, obeisance, and embraces, the Yadus return home while the Pandavas continue their journey to sacred spots.

After the Yadus and Pandavas separate, the Yadus return home and the Pandavas continue to sacred spots, then to the sacred river Payosini.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIX / SECTION CXXX / SECTION CXXXI / SECTION CXXXII; lines 13346-13381 confidence: medium

After Drupada's words, Drona becomes filled with wrath, reflects, decides on a course of action, and wishes to check Drupada's insolence.

Drona hastily leaves the Panchala capital after being insulted by Drupada and goes toward the Kuru capital.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIX / SECTION CXXX / SECTION CXXXI / SECTION CXXXII; lines 40947-41012 confidence: medium

Uddalaka tells Sujata to keep Kahoda's defeat and drowning secret from Ashtavakra, who grows up thinking Uddalaka is his father and Swetaketu his brother.

After learning that Kahoda was defeated and immersed by Vandin, Ashtavakra goes with Swetaketu to Janaka's sacrifice to hear controversies and increase knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 12940-13016 confidence: high

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

Vyasa instructs Satyavati to go to the forest for Yoga; she departs with her daughters-in-law, practices contemplation, leaves her body, and ascends to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 40804-40857 confidence: medium

At Vinasana the Saraswati disappeared by entering the earth so the Nishadas would not see her; at Chamashodbheda she became visible again and is joined by other sacred rivers running seaward.

The Saraswati enters the earth at Vinasana so the Nishadas will not see her and later becomes visible again at Chamashodbheda.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVIII / SECTION CXXIX / SECTION CXXX / SECTION CXXXI; lines 13236-13322 confidence: medium

Drona hears that Jamadagnya Rama will give away wealth to Brahmanas, desires Rama's arms knowledge, celestial weapons, and moral knowledge, and sets out with ascetic disciples for the Mahendra mountains.

Drona leaves with ascetic disciples for the Mahendra mountains after desiring Rama's celestial weapons, arms knowledge, morality, and wealth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV; lines 13539-13630 confidence: medium

Ekalavya bows at Drona's feet, goes to the forest, makes a clay image of Drona, worships it as his real preceptor, and practices weapons before it with rigid regularity; through reverence and devotion, fixing, aiming, and releasing arrows become easy for him.

Ekalavya departs to the forest for practice, and later the hunting party's dog discovers him there and barks.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 41884-41928 confidence: medium

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

The armed heroes proceed toward and later start again for Gandhamadana, a mountain associated with sages and celestial beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 41614-41683 confidence: medium

The travelers see Suvahu's extensive Himalayan domains, described as inhabited by Kiratas, Tanganas, and Pulindas, frequented by celestials, and full of wonders; Suvahu receives them with honor.

After Suvahu receives the travelers, they entrust servants and possessions to him and set out cautiously toward the mountain region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 41685-41742 confidence: high

Yudhishthira proposes going to Gandhamadana mountain, where the hermitage of Nara and Narayana lies at the celebrated jujube tree and Yakshas dwell; he also names Kuvera’s beautiful lake guarded by Rakshasas and says vehicles cannot reach it.

Yudhishthira proposes that the group go to Gandhamadana and Kuvera’s lake to see Dhananjaya; the place cannot be reached by vehicles and the journey is to be made on foot with vows, arms, regulated fare, and restrained senses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION I / SECTION II / SECTION III / SECTION IV; lines 29502-29569 confidence: medium

After the Pandavas go to the forest, Dhritarashtra becomes sorrowful and asks Vidura what should be done and how to secure the goodwill of the citizens.

The passage opens after the Pandavas have gone to the forest and ends with Vidura going to the sons of Pritha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION II / SECTION III / SECTION IV / SECTION V; lines 29572-29636 confidence: high

The Pandavas travel from the Ganges through Kurukshetra and several rivers, perform ablutions, reach Kamyaka woods on the Saraswati, and dwell there comforted by Munis.

The Pandavas leave the Ganges region, pass through river and forest landscapes, and begin dwelling in Kamyaka woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 2489-2569 confidence: medium

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

Agni withdraws from ritual places, the three regions are confounded, and after Brahma's command Agni returns to his function and ceremonies resume.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 29701-29759 confidence: medium

Sakuni says the Pandavas have gone to the forest under a pledge and will keep truth; if they return by the king's command, he advises apparent neutrality and obedience while secretly watching them.

Sakuni and Karna both rely on the Pandavas' pledge and promised period as reasons they will not return from the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30112-30137 confidence: medium

Vaisampayana reports that, after hearing of the Pandavas' banishment, the Bhojas, Vrishnis, Andhakas, Panchala relatives, Dhrishtaketu of Chedi, and the Kaikeya brothers go to the great forest to see the afflicted sons of Pritha.

The Pandavas are banished to the forest, and allied or kin groups travel there to see and support them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30309-30388 confidence: high

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

Bhima announces a Garuda-like spring into the air, carries Kunti and his brothers, clears the fire, and the group departs that night.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 26858-26917 confidence: medium

Vidura, commanded against his will by Dhritarashtra, travels with swift strong horses to the Pandava capital and approaches Yudhishthira in his palace.

Vidura is commanded against his will and departs with horses to deliver Dhritarashtra's command to Yudhishthira.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 26919-26971 confidence: high

Yudhishthira orders preparations and departs with kin, attendants, household women, and Draupadi; he says that Fate deprives humans of reason and that a man, tied like with a cord, submits to Providence; the narration says he is impelled by Kala.

The king sets out under summons while explicitly describing human submission to Fate and Providence, and the narration adds that he is impelled by Kala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 34437-34497 confidence: high

Nala thinks of cutting half of Damayanti's garment without her noticing, finds an unsheathed sword near the shed, cuts off half the cloth, throws away the sword, and goes away while she sleeps.

Nala finally leaves Damayanti while she sleeps in a solitary forest after repeated hesitation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 34313-34360 confidence: high

Damayanti seeks Varshneya's protection, says her mind misgives her and that the king may come to grief, and instructs him to yoke Nala's favorite swift horses and take the twins by car to Kundina.

Damayanti orders Varshneya to take the son and daughter, described as twins, away by car to Kundina/Vidarbha and leave them with her kin.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 34363-34434 confidence: high

Nala silently removes his ornaments, leaves in a single cloth, and Damayanti follows him also wearing one piece of cloth.

Nala leaves the city after losing kingdom and wealth, followed by Damayanti, and they stay outside the city before entering further hardship.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 34363-34434 confidence: medium

Nala describes roads leading south by Avanti and the Rikshavat mountains, names Vindhya and the river Payasvini, mentions ascetic asylums with fruit and roots, and identifies roads to Vidarbhas and Kosalas.

Nala points out the road to Vidarbhas, and Damayanti proposes that both go there, where the king of Vidarbhas will honor Nala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 5960-6011 confidence: high

The speaker asks the monarch to hear why disunion arose between Kurus and Pandavas and why exile into the woods followed the dice game prompted by desire for rule.

The passage frames the story around exile into the woods after the dice game, describes plans for the Pandavas' exile, and narrates their departure to Varanavata with their mother.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 6013-6094 confidence: medium

At Varanavata the sons of Kunti live with their mother in the lac palace, guard against Purochana, construct a subterranean passage according to Vidura, set the house on fire, burn Purochana, and flee with their mother.

The Pandavas escape a dangerous lac palace by constructing a subterranean passage, setting the house on fire, and fleeing.
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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

Maya gratefully builds a jeweled celestial palace for the Pandavas; Duryodhana covets it and deceives Yudhishthira by dice played through the son of Suvala, sending the Pandavas into twelve years in the woods plus one year concealed.

Duryodhana's dice deceit sends the Pandavas into thirteen years of exile; after return and war they regain their kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 27255-27322 confidence: medium

Duryodhana mentions breaking one's head against a wall and feeding a serpent, says not to shelter a friend of foes or jealous protector-dependent, tells Vidura to go where he pleases, and compares such departure to an unchaste wife forsaking her husband.

After Duryodhana tells Vidura to go wherever he pleases, Vidura bows to Dhritarashtra, asks for good wishes, and takes leave.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 34500-34576 confidence: medium

Damayanti wakes in a lonely forest, does not find Nala, cries that he has deserted her asleep in the woods, asks him to show himself, and worries about his hunger, thirst, fatigue, and solitude.

Nala has gone away, and Damayanti wakes alone in a lonely forest, repeatedly addresses him as absent husband, and searches for him while lamenting.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6398-6463 confidence: medium

Satyavati conceives through Parasara while her virginity remains unsullied, bears the child the same day on an island in the Yamuna, and the child leaves for asceticism after promising to appear when remembered.

The child born to Satyavati and Parasara receives his mother's permission, sets his mind on asceticism, and goes away.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 34848-34920 confidence: medium

After hearing the caravan leader, Damayanti proceeds with the caravan because she is anxious to behold her lord.

Damayanti travels through the forest with the caravan because she wants to behold her lord, then flees alone into the woods after the attack and accusations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 34922-35007 confidence: high

Damayanti says she is a human woman devoted to her husband, of good lineage, living on fruits and roots; she describes her virtuous husband losing at dice and entering the forest, where she followed him.

Damayanti says her husband was defeated at dice, went into the forest, and later abandoned her after cutting away half her cloth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7110-7180 confidence: high

Soma frames a compact: Varchas may go to earth but not remain long; destruction of Asuras is celestial work; Nara will be born as Indra's son Arjuna; Varchas will be Arjuna's son, a mighty boy-warrior, and stay on earth sixteen years.

Varchas is allowed to go to earth, stay sixteen years as Abhimanyu, and then reappear before Soma after the foretold battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 35199-35220 confidence: medium

"Defeated at dice by his brother, and despoiled of his kingdom"

Nala is defeated at dice, stripped of his kingdom, and goes away secretly with Damayanti.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 7310-7383 confidence: high

Dushmanta goes into the forest with a large fourfold force, horses, elephants, armed warriors, conchs, drums, chariots, and tumultuous martial sound.

Dushmanta leaves with a large army, followers accompany him for part of the way, he commands them to stop, and he proceeds into the forest by chariot.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 7386-7468 confidence: medium

The king and his followers kill many animals in a hunt; later, attended by a single follower and hungry and thirsty, he crosses a herbless desert plain and reaches another forest full of ascetic retreats.

The king moves from hunting and fatigue through a desert boundary into a forest of ascetic retreats, then leaves his army behind to approach the sage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 7470-7518 confidence: medium

The monarch lays aside signs of royalty and enters the asylum with only his minister and priest, seeking to behold the Rishi described as an indestructible mass of ascetic merit.

The king lays aside signs of royalty and enters the asylum with only his minister and priest to behold the Rishi.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 35359-35433 confidence: high

Rituparna asks Vahuka to go to Damayanti's Swayamvara in one day; Vahuka/Nala grieves, reflects on Damayanti's motives, resolves to learn the truth by going, and accepts the command.

The king asks Vahuka to reach Damayanti's Swayamvara in Vidarbha within a single day, and Vahuka accepts the journey for both the king's purpose and his own need to ascertain the truth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 28255-28319 confidence: high

The loser at dice must wear skins, spend twelve years in the woods and a thirteenth year unrecognized; recognition brings another twelve years of exile. Duryodhana says Sakuni knows dice and plans to strengthen kingdom, alliances, and army during the interval.

The proposed dice terms require the defeated side to go to the woods for twelve years and live a thirteenth year unrecognized, with renewed exile if recognized.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 7766-7809 confidence: medium

Kanwa observes the boy's extraordinary acts, says the time has come for his installation as heir-apparent, and orders disciples to take Sakuntala and her son to her husband's abode without delay.

Kanwa commands that Sakuntala and her son leave the asylum for her husband's abode, and the disciples take them toward Hastinapura.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 28357-28424 confidence: medium

Sakuni proposes a stake: the defeated side wears deer skins, lives twelve years in the forest, spends the thirteenth year unrecognized, repeats exile if recognized, and later receives its kingdom back.

The wager requires twelve years in the forest, a thirteenth year unrecognized, renewed exile if recognized, and surrender of kingdom after the term.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8122-8194 confidence: high

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

After restoring Puru and installing him as heir, Yayati goes to the mount of Bhrigu for asceticism, fasts, leaves his body, and ascends to heaven with his wives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 28427-28514 confidence: high

The vanquished sons of Pritha prepare for exile into the woods, cast off royal robes, and put on deer-skins.

The defeated sons of Pritha prepare to leave the court for the woods after losing kingdom and wealth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 28553-28614 confidence: high

Yudhishthira bids farewell to named Bharatas, elders, kings, Dhritarashtra’s sons, courtiers, and others, saying he will return and see them again.

Yudhishthira formally bids farewell, receives leave and blessing, bows, and goes away.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 28617-28709 confidence: high

Draupadi asks leave of Pritha and the other household women, salutes and embraces them, and a loud wail arises in the Pandavas' inner apartments.

Draupadi takes leave before departing; the Pandavas are stripped of royal adornment, wear deerskins, and set out for the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 28617-28709 confidence: high

Kunti tells Draupadi not to grieve, praises her duties and chastity, says the Kauravas are fortunate not to have been burned by her wrath, blesses her, and asks her to watch Sahadeva in the woods.

Kunti blesses Draupadi, follows the departing party, laments over her sons, and tries to keep Sahadeva with her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 28712-28785 confidence: high

Vidura says Yudhishthira leaves covering his face; Bhima looks at his arms; Arjuna scatters sand-grains; Sahadeva besmears his face; Nakula stains himself with dust; Draupadi covers her face with dishevelled hair and weeps; Dhaumya carries kusa grass and chants Sama Veda mantras relating to Yama.

The Pandavas, Draupadi, and Dhaumya leave Hastinapore in distinct visible guises that Vidura explicitly calls signs of their inner resolutions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 28787-28836 confidence: high

Duryodhana, Karna, and Sakuni treat Drona as refuge and offer the kingdom to him; Drona says the Pandavas are of celestial origin and incapable of being slain, that destiny is supreme, and that he will protect the sons of Dhritarashtra while the Pandavas go into twelve years of exile after the dice defeat.

Drona says the Pandavas will go into the woods for twelve years after the dice defeat and later return in anger to take vengeance on their foes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 8580-8613 confidence: medium

Devayani addresses Sukra as father, says she understands anger and forgiveness, argues that a disrespectful disciple should not be forgiven by a preceptor, and refuses to live where evil behavior is valued.

Devayani says she does not desire to live in a country where evil behavior is valued and identifies a proper dwelling as one where good behavior and purity of birth are respected.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 36014-36089 confidence: high

Janamejaya asks what the Pandavas did after Partha went from Kamyaka, calling Arjuna their refuge like Vishnu of the celestials and comparing his prowess to Indra.

Arjuna has gone away from Kamyaka; the Pandavas are sorrowful, several speakers lament his absence, and the forest or sky is described as diminished without him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 9082-9175 confidence: medium

The people accept that Puru deserves the crown; Yayati installs Puru, gives him the kingdom, performs ceremonies for retirement to the woods, and leaves the capital with Brahmanas and ascetics.

After giving the kingdom to Puru, Yayati performs initiatory ceremonies for retiring into the woods and leaves his capital with Brahmanas and ascetics.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 37506-37558 confidence: high

Yudhishthira, after consulting his brothers and Narada, addresses Dhaumya and says he has sent Jishnu/Arjuna away for the acquisition of arms.

Arjuna has been sent away to acquire arms, to see the lord of the celestials, and to obtain weapons from Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 37506-37558 confidence: medium

Yudhishthira says they cannot rest in Kamyaka without Arjuna and asks Dhaumya to mention another sacred and delightful wood with food, fruits, pious inhabitants, asylums, lakes, streams, and mountains.

Yudhishthira asks for another sacred forest with holy landscape features because Arjuna is absent and the group waits for his return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 37876-37939 confidence: medium

Arjuna asks Lomasa to protect the sons of Kunti from Rakshasas in inaccessible and rugged mountain regions, comparing the protection to Dadhichi protecting Indra and Angiras protecting the Sun; the Rakshasas are described as huge as mountain-cliffs.

The planned journey requires Lomasa's protection through inaccessible and mountain regions where Rakshasas threaten the sons of Kunti.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 29762-29786 confidence: medium

Vyasa says it has not pleased him that the Pandavas have gone to the forest after being dishonestly defeated at dice by Duryodhana and others.

The Pandavas are said to have gone to the forest after being dishonestly defeated at dice by Duryodhana and others.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 29942-30027 confidence: high

After being defeated at dice, the Pandavas depart, travel three days and nights, and reach the woods named Kamyaka.

The Pandavas, defeated at dice and deprived of their kingdom, depart and enter Kamyaka to pass their exile.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 37942-38004 confidence: high

Brahmanas ask Yudhishthira to take them to dangerous tirthas for merit and purification; they mention Prabhasa, Mahendra, Ganga, Plaksha, prior royal exemplars, beasts of prey, and Rakshasas that obstruct ascetic penances.

The Brahmanas seek to accompany Yudhishthira to difficult and dangerous tirthas and ask for his protection from beasts and Rakshasas while pursuing the fruit of pilgrimage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 37942-38004 confidence: high

Yudhishthira agrees to the Brahmanas' request, takes permission from Lomasa and Dhaumya, resolves to depart with his brothers and Drupada's daughter, and worships Vyasa, Parvata, and Narada when they arrive at Kamyaka.

Yudhishthira receives the permission of Lomasa and Dhaumya, worships visiting sages, receives instruction from them, and then departs with the party.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 37942-38004 confidence: medium

The Pandavas with Krishna arrange propitiatory ceremonies, worship Lomasa, Dwaipayana, Narada, and Parvata, and depart with Dhaumya, ascetics, attendants, cars, cooks, and servants on an auspicious date, wearing ascetic dress but also armor and weapons, facing east.

The travelers depart in ascetic dress with barks, hides, and matted locks while also wearing armor and carrying weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 37942-38004 confidence: medium

The Pandavas with Krishna arrange propitiatory ceremonies, worship Lomasa, Dwaipayana, Narada, and Parvata, and depart with Dhaumya, ascetics, attendants, cars, cooks, and servants on an auspicious date, wearing ascetic dress but also armor and weapons, facing east.

The party departs on the day after the full moon of Agrahayana with Pushya ascendant and faces turned east.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 9795-9878 confidence: high

Samvarana flees in fear with wife, ministers, sons, and relatives to a forest on the banks of the Sindhu reaching the mountains; the Bharatas live in a fort there for a thousand years.

Samvarana flees in fear with his household to a forest refuge on the Sindhu near the mountains, where the Bharatas remain in a fort for a thousand years.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 9880-9916 confidence: medium

Pratipa begets Devapi, Santanu, and Valhika; Devapi adopts ascetic life to benefit his brothers, and the kingdom is obtained by Santanu and Valhika.

Devapi, the eldest son of Pratipa, adopts the ascetic course of life for the benefit of his brothers, after which Santanu and Valhika obtain the kingdom.
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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

"Devapi, while still a boy, entered the woods as a hermit. And Santanu became king."

Devapi, a son of Pratipa, enters the woods as a hermit while still a boy, while Santanu becomes king.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 10271-10328 confidence: high

The maiden says she will be Santanu's wife, but he must not interfere with anything she does or speak unkindly; she will leave if he does. Santanu answers, "Be it so."

Ganga says she will leave if Santanu interferes; after he speaks to stop the eighth child's destruction, she says the period of her stay is ended and leaves him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 23346-23433 confidence: medium

Eighteen Bhoja tribes and many other groups, including Surasenas, Salwas, Panchalas, Kosalas, Matsyas, and others, flee west, south, or in all directions because of fear of Jarasandha.

Multiple tribes and kingdoms are said to flee their lands in different directions because of fear of Jarasandha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 23434-23507 confidence: high

The speaker's group flees Mathura out of fear of Jarasandha, carries divided wealth westward, settles in Kusasthali, and rebuilds an exceptionally strong fort.

The Yadava group flees Mathura in fear of Jarasandha and establishes itself in a fortified western location with mountain defenses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 30454-30503 confidence: medium

Yudhishthira asks why Krishna was absent from Anartta, where he dwelt, and what he did while away.

Salwa attacks Dwaraka while Krishna is absent; Krishna later explains that this conflict kept him from coming earlier.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2935-2986 confidence: medium

At the end of the next five hundred years, Garuda emerges from the other egg, is called the serpent-eater and lord of birds, leaves his mother immediately, and flies in quest of food assigned by the Great Ordainer of all.

Immediately after emerging from the egg, Garuda leaves his mother and flies off seeking food assigned by the Great Ordainer.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 31058-31085 confidence: high

Krishna, after addressing the Kaurava, salutes the Pandavas and prepares to depart; Yudhishthira, Bhima, Arjuna, the twins, Dhaumya, and Draupadi participate in farewell gestures.

Krishna is ritually honored by the Pandavas and associated figures before departing for Dwaraka in his car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 3300-3332 confidence: low

Kadru and Vinata, the two co-wives and sisters, daughters of Daksha, having laid the wager, proceed joyfully through the sky to see the other side of the Ocean.

Kadru and Vinata proceed through the sky after the wager and quickly pass over the vast Ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 25873-25941 confidence: medium

After Yudhishthira's concluding bath, Kshatriya monarchs congratulate him, say he has gained imperial dignity, fame, and religious merit, state that he has worshipped them fully, and ask permission to return home.

The guests say they have been worshipped, ask leave to depart, and receive escorts; Yudhishthira mentions tribute and accepted sway.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 25873-25941 confidence: high

Vasudeva asks Yudhishthira for leave to go to Dwaraka; Yudhishthira attributes the completed sacrifice, Kshatriya acceptance of his sway, and tribute to Govinda's grace; Krishna then speaks to Pritha and asks her command to leave.

Before leaving, Krishna takes leave of kin, performs ablutions and worship, receives Brahmana benedictions, respectfully walks around the Garuda-bannered car, mounts it, and departs for Dwaravati.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 4996-5090 confidence: medium

Vasuki offers his sister, saying she has the same name as the Rishi and ascetic merit; the Rishi replies that he will not maintain her and will leave if she displeases him.

Jaratkaru establishes the condition that he will leave if his wife acts against his liking, and after being awakened he invokes the agreement and declares he will go.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 33750-33834 confidence: medium

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

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

Vaisampayana says the sons of Pandu dwelt with Krishna in Kamyaka, seated on a clean solitary sward, grieving and weeping for Dhananjaya's absence and their lost kingdom.

The sons of Pandu remain in Kamyaka with Krishna, grieving over Dhananjaya's absence and their lost kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 33836-33886 confidence: high

Yudhishthira says cunning dice players deprived him of wealth and kingdom by unfair play, brought his wife into the public assembly, and after a second defeat sent him into forest exile in deer skins.

Yudhishthira says he was deprived of wealth and kingdom by unfair dice play and sent to the forest; Vrihadaswa introduces Nala as another king deceitfully defeated and dwelling in the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 5092-5156 confidence: medium

Jaratkaru tells his wife that the conceived being is like Agni, a virtuous Rishi and master of the Vedas, and then goes away to practice severe penances.

After announcing the conceived child's qualities, the Rishi Jaratkaru leaves to resume severe penances; the child's name later recalls his brief utterance before departure.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 33606-33635 confidence: high

Janamejaya asks why Dhritarashtra allowed Duryodhana to anger the sons of Pandu after their exile and asks what food the Pandavas ate in the woods.

The sons of Pandu are described as sent into exile and living for five years in the woods of Kamyaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 33674-33747 confidence: high

Yudhishthira says to Krishna: "do thou, however, slay my enemies ... on the expiry of thirteen years" and adds, "I promised ... to live in the forest as I am now living."

Yudhishthira insists that enemy-slaying occur only after thirteen years because of his forest promise, and Sanjaya and Dhritarashtra both refer to action after the pledged period expires.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 23802-23867 confidence: medium

After installing Jarasandha, Vrihadratha becomes disenchanted with worldly pleasures and enters a woodland ascetic asylum with his two wives; Jarasandha brings numerous kings under his sway.

After installing Jarasandha, Vrihadratha loses taste for worldly pleasures and enters a woodland ascetic asylum with his wives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 23870-23945 confidence: high

Krishna, Arjuna, and Bhima set out for Magadha in the garb of Snataka Brahmanas, blessed by friends and relatives; their bodies are compared to the Sun, Moon, and Fire and become more blazing with wrath over the sad lot of related kings.

Krishna, Arjuna, and Bhima set out from Kuru country for Magadha in the garb of Snataka Brahmanas and traverse a long route through named lands, rivers, and hills.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 30818-30903 confidence: high

Vasudeva resolves to slay Salwa, encourages Ahuka, Anakdundhuvi, and Vrishni heroes to remain in the city, and says he will not return without destroying Salwa and his precious-metal car.

Vasudeva vows not to return to Dwaraka until Salwa and his precious-metal car are destroyed, then departs with ritual blessings and an army.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 31088-31132 confidence: high

Yudhishthira, Bhima, Arjuna, the twins, Krishna, and their priest, after ascending costly cars yoked with excellent steeds, "together went into the forest."

The king and his companions mount vehicles, give gifts, gather escort and household items, and go into the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 24350-24408 confidence: medium

The narrator states that Janardana caused Jarasandha to be slain through the Pandavas; Krishna takes leave of the Pandava household and departs for Dwarka in a celestial car of mind-like speed.

Krishna takes leave, departs in a celestial car of mind-like speed, and is circumambulated by the Pandavas as he sets out.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 31135-31199 confidence: high

Yudhishthira tells his brothers that they must dwell in the solitary forest for twelve years and asks them to search for an auspicious, beautiful place with birds, deer, flowers, fruits, and virtuous inhabitants.

The passage states that the brothers must dwell in the solitary forest for twelve years and then shows them setting out for Dwaitavana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 24411-24447 confidence: high

Arjuna says he has obtained major weapons, quivers, a car, flag-staff, assembly-house, allies, territory, fame, and an army; he proposes enlarging the treasury by compelling kings to pay tribute and wishes to conquer the North at an auspicious time.

Arjuna wishes to depart at an auspicious lunar and astral moment, and Yudhisthira tells him to leave after Brahmanas utter benedictions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 31202-31261 confidence: high

The Pandavas obtain a pleasant forest habitation among Sala trees by the Saraswati; Yudhishthira offers fruits and roots to ascetics and Brahmanas; Dhaumya performs Ishti and Paitreya rites; Markandeya comes as guest to the Pandavas living in the wood after loss of their kingdom.

The Pandavas dwell in the forest after loss of their kingdom; Markandeya frames the calamity through Rama’s forest exile and predicts that Yudhishthira will regain prosperity after painful exile.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 31324-31405 confidence: high

Vaisampayana says the sons of Pritha and Krishna are exiled in the woods, seated in the evening, conversing in sorrow and grief.

Royal and heroic figures have been sent from court into the woods, wear deer-skin, and live under conditions contrasted with former courtly life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 3605-3660 confidence: medium

Garuda says to his mother, “I shall go to bring amrita,” and Vinata tells him that the Nishadas dwell “in a remote region in the midst of the ocean.”

Garuda announces his intention to bring amrita, receives instructions and blessing, and then ascends to begin the task.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 24859-24907 confidence: medium

Nakula leaves Khandavaprastha for the west with a large host, accompanied by warriors' shouts and chariot noise.

Nakula departs from Khandavaprastha, campaigns through western territories, retraces his way to Indraprastha, and presents the acquired wealth to Yudhishthira.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 32168-32233 confidence: high

Ajatasatru says his folly in seeking the kingdom through dice caused the calamity; Sakuni, described as cunning and artful, played for Suyodhana and defeated him; Ajatasatru reflects on anger, pride, and loss of mental control.

The passage links an artful dice defeat to a required departure into forest exile and wandering through woody regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 32315-32396 confidence: medium

Vyasa takes Yudhishthira aside, says the time for prosperity has come, states that Dhananjaya will slay the foes, and imparts knowledge called Pratismriti so Arjuna can accomplish his desire after receiving it from Yudhishthira.

Vyasa says Arjuna should go to named gods and obtain weapons from them, and that his asceticism and prowess make him able to behold the gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 32315-32396 confidence: medium

Vyasa advises Yudhishthira to consider another forest, saying long residence is not pleasant, may cause anxiety to ascetics, and may exhaust deer or destroy creepers and plants because many Brahmanas are maintained there.

Vyasa advises moving from the current forest because prolonged residence may disturb ascetics and deplete or damage forest life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 32398-32416 confidence: medium

Yudhishthira retains and recites the knowledge, is glad of Vyasa's advice, and goes from Dwaitavana to Kamyaka on the banks of the Saraswati.

Yudhishthira leaves Dwaitavana and goes to Kamyaka on the banks of the Saraswati, where the Bharata heroes reside.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 4233-4311 confidence: medium

Sesha leaves his mother, lives upon air, observes vows, and practices penance in Gandhamadana, Vadri, Gokarna, Pushkara, and near Himavat.

Sesha leaves his mother, rejects the company of his wicked and jealous brothers, and undertakes penance to avoid association with them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 32419-32494 confidence: high

Yudhishthira imparts the science to Arjuna with due rites and commands his heroic brother to depart.

A senior figure instructs Arjuna, gives him a mission, and commands him to depart; Arjuna then arms himself and sets out from Kamyaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 32419-32494 confidence: medium

Brahmanas, Siddhas, and invisible spirits utter blessings that Arjuna obtain what he wishes, achieve his object, and gain victory.

Brahmanas, Siddhas, invisible spirits, and Krishna pronounce blessings and invocations to secure Arjuna's success and safety from hostile spirits.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 33009-33053 confidence: medium

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

Matali says Arjuna should go to the celestial region and will return after obtaining weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 32551-32634 confidence: high

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

Arjuna leaves at Yudhishthira's command, goes north toward Himavat, and seeks the sight of Sakra and Sankara in connection with weapon acquisition.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 4472-4554 confidence: medium

Parikshit is introduced as a Kaurava king, son of Abhimanyu, like Pandu, mighty-armed, skilled with the bow, and fond of hunting wild animals.

Parikshit leaves ordinary royal space through a hunting pursuit and is drawn far into the forest where he encounters the Muni.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1239-1259 confidence: high

Duryodhana tries to engage Yudhishthira again in the game, and the defeated Yudhishthira is exiled with his brothers.

The defeated Yudhishthira is exiled with his brothers after the gambling sequence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: high

The third parva is called Aranyaka and concerns the forest; the Pandavas go to the forest, citizens follow wise Yudhishthira, and Yudhishthira worships the god of day so that food is created through the Sun's grace.

The passage explicitly says the Pandavas go to the forest and are described as forest-ranging and dwellers in the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1345-1389 confidence: medium

Aranyaka contents include the Pandavas going to Kamyaka woods, Vasudeva's reappearance, Markandeya's arrival, many recited histories and stories, the Draupadi-Satyabhama conversation, and the Pandavas' return to Dwaita forest.

The passage repeatedly places the Pandavas in the Kamyaka woods, Dwaita forest, and Kamyaka forest, and also mentions their later westward movement after obtaining a boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1607-1692 confidence: high

Asramvasika Parva is summarized as Dhritarashtra’s abdication and journey to the woods with Gandhari and Vidura, Pritha’s following them, Vyasa-enabled meeting with spirits returned from the other world, and Dhritarashtra and Gandhari attaining the highest fruit.

Dhritarashtra abdicates and goes to the woods; Arjuna seeks permission for Sannyasa; the Pandavas abdicate and undertake the great journey.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1607-1692 confidence: high

Mahaprasthanika Parva is summarized as the Pandavas abdicating and going with Draupadi on Mahaprasthana, meeting Agni at the shore of the sea of red waters, Arjuna returning Gandiva to Agni, and Yudhishthira continuing without looking back as his brothers and Draupadi drop.

During the Mahaprasthana, the Pandavas and Draupadi set out after abdicating, and Yudhishthira continues without looking back as his brothers and Draupadi fall one after another.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 640-678 confidence: high

Yudhishthira is beaten by Saubala at dice, loses his kingdom, and is still attended by his brothers of incomparable prowess.

After Yudhishthira loses his kingdom, the Pandavas follow their elder brother to the wilderness and try to reduce his discomforts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 680-763 confidence: medium

The Pandavas live with Draupadi in Virata's dominions under disguise; the speaker's sons fail to discover them; Arjuna defeats the speaker's principal men with a single chariot.

The Pandavas and Draupadi reside under disguise in Virata's dominions, and the speaker's sons fail to discover them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 VANA PARVA / SECTION I / SECTION II / SECTION III; lines 29295-29377 confidence: high

Yudhishthira approaches his priest and says that Brahmanas versed in the Vedas are following him as he departs for the forest; he is unable to support them but cannot abandon them.

Yudhishthira is departing for the forest while Brahmanas follow him, producing a crisis over how to sustain them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 VANA PARVA / SECTION I / SECTION II / SECTION III; lines 29462-29499 confidence: high

After obtaining the boon from the maker of day, Yudhishthira entertains Brahmanas; the sons of Pritha perform sacrifices under priestly direction, receive Dhaumya's rites, and depart for Kamyaka forest surrounded by Brahmanas.

The sons of Pritha perform sacrifices under priestly direction and, after rites by Dhaumya, set out for the woods of Kamyaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BOOK 7 / DRONA PARVA / SECTION I / SECTION II; lines 38227-38308 confidence: high

Karna orders his gold jeweled armor, sunlike headgear, bows and arrows like fire, poison, or snakes, quivers, darts, maces, conch, and gold standard with elephant-girth device to be made ready.

Karna orders armor, weapons, standard, mantra-sanctified steeds, a prepared car, curd-filled vessels, garlands, and victory drums before setting out toward the enemy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BOOK 7 / DRONA PARVA / SECTION I / SECTION II; lines 38310-38324 confidence: medium

“Karna proceeded (to battle) for victory” on an excellent, costly, strong, gold-decked car with a standard and wind-swift steeds.

Karna mounts or rides a splendid chariot and proceeds to battle for victory, accompanied by a large force.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 15546-15591 confidence: medium

Galava asks where he can find money and 'eight hundred steeds of lunar whiteness' and says he may go to the ocean's far shore or earth's verge to relinquish life.

Galava imagines going to the far shore of the ocean or furthest verge of earth, and Garuda later offers to carry him there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 19312-19396 confidence: high

Rama says Bhima and Duryodhana are both his mace disciples and that his affection for them is equal; for this reason he will go to the Saraswati tirtha for ablutions because he cannot indifferently behold the destruction of the Kauravas.

Rama, unable to choose between Bhima and Duryodhana as his mace disciples, leaves for the Saraswati tirtha for ablutions before the battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 19483-19534 confidence: medium

Two persons withdraw from battle: Rama, Rohini's son of the Vrishni race, sets out on pilgrimage to the tirthas, and king Rukmi, Bhishmaka's son, departs.

Rama withdraws from the battle and sets out on pilgrimage to tirthas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 19719-19802 confidence: medium

Duryodhana tells Dhananjaya to remember banishment, forest suffering, Krishna's affliction, and the Kshatriya purpose of battle, then urges display of might, courage, and weapon skill.

The speech recalls banishment from the kingdom, long forest exile, loss of inherited sovereignty, and the demand to recover kingdom and possessions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 20877-20936 confidence: medium

Bhishma consults Kali/Gandhavati, counsellors, and priests, permits Amva to depart, and Amva travels with old Brahmanas and her nurse to Salwa, saying she comes expectant of him.

Amva is first permitted to depart from Bhishma’s side and later leaves Salwa’s city sorrowfully after being refused.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII; lines 20939-20985 confidence: high

Amva leaves the city, laments being friendless and rejected by Salwa, says she cannot return to the elephant-named city, and curses or blames herself, Bhishma, her father, Salwa, her creator, and others.

Amva leaves the city after being rejected by Salwa and unable to return to her prior place, then goes to an ascetics' asylum.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 20988-21056 confidence: medium

Hotravahana tells Amva not to return to her father’s abode, identifies himself as her mother’s father, promises to dispel her grief, and advises her to go to Rama son of Jamadagni, who may slay Bhishma if Bhishma disobeys.

Hotravahana, Amva’s maternal grandsire, tells her to go to Rama son of Jamadagni, who can dispel her grief; Amva agrees to go and asks how to reach him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 21058-21121 confidence: medium

Amva asks Salwa to accept her and preserve her righteousness, but Salwa rejects her, suspecting the purity of her conduct.

After abduction, release, and rejection by Salwa, Amva comes to the woods inclined toward ascetic penance and says she cannot return home due to shame and fear of disgrace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 21224-21284 confidence: high

Rama and the seekers of Brahma prepare to leave the asylum; after night, homa-rites, and prayers, they travel with Amva to Kurukshetra and camp by the Saraswati.

The ascetics perform homa-rites and prayers before Rama, Amva, and the ascetics set out for Kurukshetra and camp by the Saraswati.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 21388-21459 confidence: medium

Bhishma bows to Rama and agrees; Rama goes to Kurukshetra, Bhishma reports to Satyavati, arranges propitiatory rites, receives his mother’s blessing, and is blessed by Brahmanas.

Bhishma prepares through propitiatory ceremonies, blessings, benedictions, martial equipment, and a formal departure to Kurukshetra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 15594-15635 confidence: medium

Garuda says he has been commanded by God, who is the cause of all knowledge, and asks Galava which quarter he should first take him to see.

Garuda, under divine command, offers to take Galava toward one of the cosmic quarters and asks Galava to choose.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 34055-34138 confidence: medium

Yudhishthira says Bhishma cannot be vanquished, says he is plunged in an ocean of grief, compares attacking Bhishma to an insect rushing into fire, wishes to retire into the woods, and asks Krishna for beneficial counsel consistent with duty.

Yudhishthira says he will retire into the woods and that exile there would be beneficial, because he no longer desires battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVI / SECTION CVII / SECTION CVIII / SECTION CIX; lines 47834-47918 confidence: medium

The speaker says Satyaki is a loyal and truthful hero suited to a grave commission, and tells him to aid Arjuna, who is called his brother, friend, and preceptor.

Satyaki is chosen for a dangerous mission because of loyalty, obedience, truthfulness, martial skill, and personal ties to Arjuna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVI / SECTION CVII / SECTION CVIII / SECTION CIX; lines 47919-47956 confidence: medium

Satyaki is told to follow Arjuna and is praised as an Atiratha, equal to Narayana in weapons, Sankarshana in strength, and Dhananjaya in bravery.

Satyaki is told to follow Arjuna, go to Dhananjaya, penetrate the hostile army, and fight great car-warriors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 47959-48040 confidence: medium

Satyaki says he will safely reach Dhananjaya and return after Jayadratha is slain.

Arjuna proceeds toward Jayadratha, expects to slay him and return; Satyaki also says he will reach Dhananjaya and come back after Jayadratha is slain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 48042-48065 confidence: medium

Yudhishthira says his heart is not easy about Arjuna and commands the addressee to go where Dhananjaya has gone.

Yudhishthira sends the addressee toward Dhananjaya after weighing that mission against his own protection, then names a guardian force for himself.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 48068-48153 confidence: high

Satyaki tells Yudhishthira that if the arrangements suffice for the king's protection, he will obey and follow Vibhatsu; he says no one is dearer than Phalguna and that Yudhishthira's command is weightier than even his preceptor's.

Satyaki accepts Yudhishthira's command and sets out to follow Arjuna through an impenetrable enemy host.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 48154-48234 confidence: high

Satyaki describes enemy car-warriors, Kambojas, Kiratas, and Sakas; he says he will destroy them and asks that his car be equipped with abundant weapons and well-prepared steeds.

The passage centers on Satyaki's preparation through chariot equipment, purification, blessings, offerings, homage to the king, and mounting of the car before entering battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXC / SECTION CXCI / SECTION CXCII / SECTION CXCIII; lines 58117-58201 confidence: medium

Bhima invokes Yudhishthira's statement; Drona lays aside his bow and weapons, addresses Karna, Kripa, and Duryodhana, and calls Aswatthaman's name.

Drona lays aside weapons, sits on his chariot, dispels fear, and devotes himself to Yoga before his physical death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCI / SECTION CXCII / SECTION CXCIII / SECTION CXCIV; lines 22218-22285 confidence: medium

Sikhandini is ashamed, thinks her parents suffer because of her, resolves to end her life, leaves home, and goes to a dense solitary forest haunted by Sthunakarna, which men avoid.

Sikhandini leaves home in distress, goes to a forbidden forest haunted by a Yaksha, fasts in his mansion, and receives his offer to grant a boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCV / SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII; lines 22556-22600 confidence: high

Vaisampayana says that next morning, under a cloudless sky, Duryodhana urged the kings to set out against the Pandavas; they had bathed, wore garlands and white robes, poured libations on fire, received Brahmana benedictions, took weapons, and raised standards.

The kings, urged by Duryodhana, set out against the Pandavas and march in ordered divisions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX / FOOTNOTES; lines 22783-22855 confidence: high

Viswamitra resolves to become a Brahmana, gives up his kingdom, retires to the woods with his queen, performs severe austerities for ten thousand years and then still severer austerities, and finally becomes a Brahmana at Dharma's command.

Viswamitra gives up his kingdom and enters the woods with his queen to undertake severe austerities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLIX / SECTION CL / SECTION CLI / SECTION CLII; lines 18911-18962 confidence: high

Yudhishthira marches with transport, stores, weapons, medical personnel, weak soldiers, and attendants; Draupadi remains at Upaplavya with household women and servants; treasure and ladies are guarded as the Pandavas set out.

The Pandavas guard what remains behind, set out with their mighty host, commence the march, and reach Kurukshetra in battle-array.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 18564-18624 confidence: medium

Pandu, though king by right, made over sovereignty to Dhritarashtra and Vidura, placed Dhritarashtra on the throne, and went to the woods with his two wives.

Pandu leaves the throne and goes to the woods with his two wives; Vidura later proposes that Bhishma withdraw to the woods with Vidura and Dhritarashtra if he cannot avert the impending slaughter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 18742-18787 confidence: medium

Duryodhana orders the rulers to march to Kurukshetra when Pushya is ascendant; impelled by Fate, the monarchs set out with soldiers and make Bhishma their generalissimo.

Duryodhana orders an immediate march to Kurukshetra, and the monarchs are described as impelled by Fate as they depart with their soldiers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 53006-53080 confidence: high

Drona recalls the dragging of Krishna into the Kuru assembly, warns of dire next-world consequences, and recounts the deceitful dice defeat and forest exile of the Pandavas in deer-skins, along with the provoking of their anger by Duryodhana, Sakuni, Duhsasana, and Karna.

Drona says the Pandavas were vanquished at dice by deceit and sent into the woods wearing deer-skins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXV / SECTION CXVI / SECTION CXVII / SECTION CXVIII; lines 49058-49095 confidence: medium

Sanjaya says the charioteer urges moon-hued, well-trained horses to top speed; they carry Yuyudhana to the place where the Yavanas are.

Yuyudhana is carried by chariot into enemy-held space and, after victory, continues onward for the explicit purpose of aiding Arjuna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 16187-16240 confidence: medium

Viswamitra instructs Ashtaka in virtue and profit, gives him the six hundred horses, returns Madhavi to Galava, and goes into the woods; Ashtaka goes to a city bright as Soma.

After the birth and transfer events, Viswamitra goes into the woods, and Galava also returns Madhavi and then goes into the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 16243-16291 confidence: medium

During the husband selection, Madhavi passes over the bridegrooms and "selected the forest as her lord," then descends, salutes her friends, enters the sacred forest, and devotes herself to ascetic austerities.

Madhavi goes to a swayamvara but passes over the bridegrooms, enters the sacred forest, and undertakes fasts, vows, Brahmacharya, and a deer-like ascetic life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 49826-49911 confidence: medium

Yudhishthira reflects that he sent Satyaki after Phalguna, fears reproach if he ignores Satyaki, compares Satyaki's entry into the Bharata army to a Makara entering the ocean, and decides Bhima should go after him.

Yudhishthira had sent Satyaki after Arjuna and now decides to send Bhima after Satyaki because Satyaki is thought to be surrounded by too many foes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 49912-49927 confidence: medium

The speaker tells the son of Kunti to go where Dhananjaya and Satyaki are, if he thinks it his duty to obey, and reminds him that the speaker is his eldest brother.

The speaker sends the addressed son of Kunti/Pritha/Pandu to where Dhananjaya and Satyaki are, invoking duty and elder-brother authority.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 49930-49974 confidence: high

Bhima says a car formerly used by Brahma, Isana, Indra, and Varuna now bears the two Krishnas; he accepts Yudhishthira's command to go and promises to send intelligence after meeting them.

Bhima accepts Yudhishthira's command, transfers protection of the king, receives blessings and rites, and sets out armed on his car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 49976-50059 confidence: medium

Panchajanya is heard again; the son of Dharma says Krishna is blowing his conch, fears Dhananjaya is in great distress, mentions possible inauspicious omens for Kunti, Draupadi, and Subhadra, and urges Bhima to go quickly.

A troubling battle signal causes the son of Dharma to send Bhima quickly to Dhananjaya, after which Bhima arms himself and departs into combat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 16805-16863 confidence: medium

The speaker accuses Duryodhana of insulting and dragging Draupadi into the assembly and recalls Dussasana's words to the sons of Kunti as they were about to set out for the woods.

The sons of Kunti are described as departing for the woods, and the Pandavas with their mother are said to have lived concealed at Ekachakra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXVIII / SECTION CXXIX / SECTION CXXX / SECTION CXXXI; lines 17182-17260 confidence: medium

Kesava withdraws the divine form, goes out arm-in-arm with Satyaki and Kritavarman, the Rishis vanish, and the Kauravas with the kings follow him as he leaves like a blazing fire mixed with smoke.

After the confrontation and speeches, Janardana asks permission to return to Yudhishthira, mounts the white car, and departs in sight of the Kurus.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 17721-17791 confidence: low

Krishna salutes and circumambulates Kunti, leaves her abode, dismisses Kuru chiefs headed by Bhishma, takes Karna on his chariot, departs with Satyaki, and the assembled Kurus speak of death and destruction through Duryodhana's folly.

After Kunti's messages, Krishna leaves her abode and the Kuru city; the Kurus discuss a marvelous incident and impending destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION I / SECTION II / SECTION III / SECTION IV; lines 295-305 confidence: high

"Let our priest, accompanied by charioteers and cooks, repair to the abode of Drupada, and there maintain our Agnihotra fires."

The passage centers on instructions for different groups to leave for separate destinations and to account for the Pandavas as gone from Dwaitavana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION I / SECTION II / SECTION III / SECTION IV; lines 391-428 confidence: high

Dhaumya performs the rites ordained for departure, lights fires, and offers oblations with mantras for the prosperity, success, and reconquest of the Pandavas.

The passage explicitly mentions rites ordained for departure, offerings for prosperity and success, circumambulation, and the group setting out.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION II / SECTION III / SECTION IV / SECTION V; lines 431-508 confidence: high

The armed heroes proceed toward the Yamuna, terminate their forest-life, pass through named regions, and enter Matsya's dominions while giving themselves out as hunters.

The passage says the heroes terminate their forest-life, move through several regions, and enter Matsya's dominions with the aim of remaining undiscovered.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 6196-6244 confidence: medium

Drupada says Dhritarashtra may comply; the priest should act virtuously, describe the Pandavas' hardships, appeal to ancestral family usages, fear no danger as an aged Veda-versed Brahmana ambassador, and depart under Pushya during Jaya.

Drupada tells the priest to set out without delay toward the Kauravas, timing departure under Pushya and during Jaya; the priest then departs for Hastinapura.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 11671-11720 confidence: medium

After the Parthas were exiled to the woods, Krishna came to them with a vast army; the Kekayas, Dhrishtaketu, Dhrishtadyumna, and many other kings also came and assembled near Indraprastha.

The Parthas are described as exiled to the woods, while allied kings honor Yudhishthira and suggest that he take back the kingdom; Duryodhana also says Janardana wishes to give him the Kuru kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 12278-12334 confidence: medium

Karna says of the chief of the Vrishnis that he is "even so" and "more than that," then declares: "I lay down my weapons" and says Bhishma will see him in court only, not in battle.

After Bhishma's harsh speech, Karna lays down his weapons, says he will be seen in court and not in battle, and then leaves for his own abode.
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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, elder brother of Lakshmana, lived for fourteen years in the woods with his wife at his father’s command.

Rama departs to live in the woods for fourteen years at his father’s command.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 43503-43529 confidence: high

Yayati, unsatiated by passion, retires with his wives and says that all earthly paddy, wheat, gold, animals, and women are insufficient for one man; "one should cultivate contentment."

Yayati recognizes that even all earthly goods are insufficient for one man, teaches contentment, abandons desires, and retires to the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 43503-43529 confidence: medium

Yayati abandons desires, attains contentment, installs his son on his throne, retires into the forest, dies, and Narada tells Srinjaya not to grieve for Swaitya, who made no sacrifice or sacrificial present.

Yayati installs his son on the throne before retiring into the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 12792-12866 confidence: medium

Yudhishthira says they spent twelve years in the woods and one year in concealment, kept their promise, and that Dhritarashtra, influenced by Suyodhana and avarice, acts untruthfully.

The passage recalls twelve years in the woods and one year in concealment as a completed pledge after which restoration was expected.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 12952-12991 confidence: high

Vaisampayana reports Janardana telling Yudhishthira he will go to the Kuru court, seek peace without sacrificing Yudhishthira's interests, gain religious merit, and save the Kurus, Srinjayas, Pandavas, Dhritarashtras, and the entire earth from the meshes of death.

Krishna says he will go to the Kuru court to seek peace, and Yudhishthira eventually tells him to go and make peace among the sons of Bharata.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 43849-43902 confidence: medium

Kasyapa commands Rama to leave the earth; Rama obeys, makes the ocean stand aside with arrows, goes to Mount Mahendra, and lives there.

After Kasyapa commands him to leave the earth, Rama makes the ocean stand aside and goes to live on Mount Mahendra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 13449-13518 confidence: medium

Dhritarashtra offers Draupadi a boon; she asks that the Pandavas be free men with their cars and weapons.

Dhritarashtra offers Draupadi a boon; she asks that the Pandavas be freed with cars and weapons, after which they are freed but exiled into the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 13558-13644 confidence: high

Krishna says he will go to King Dhritarashtra, seeking what is righteous, beneficial to the Pandavas, and good for the Kurus.

Krishna accepts a defined mission, performs preparatory rites, mounts a prepared chariot, and departs while followers honor him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 13646-13723 confidence: medium

Yudhishthira recalls his mother's grief at their exile, asks Krishna to salute Dhritarashtra and named elders of the Bharata race, then walks around Krishna and returns.

Yudhishthira and Arjuna take leave of Krishna through speech, circumambulation, and embrace before Krishna sets out by chariot.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 13726-13795 confidence: high

Krishna, called Devaki's son, sets out for Hastinapura followed by ten armed car-warriors, a thousand foot-soldiers, a thousand horsemen, and hundreds of provision-bearing attendants.

Krishna sets out for Hastinapura with a large train and later states the halt is for Yudhishthira's mission.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 45150-45233 confidence: high

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

Arjuna departs in a consecrated chariot toward battle while bards, hymns, breeze, and omens indicate victory.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 14043-14128 confidence: high

Pritha says her sons were reverent, mutually attached, self-controlled, devoted to Brahmans, truthful, deceitfully deprived of kingdom, and had gone to seclusion or the woods after abandoning kingdom and enjoyments and leaving her behind.

Pritha says the sons of Pandu were deceitfully deprived of kingdom, abandoned royal enjoyments, went to the woods, and endured forest conditions contrasted with former palace luxury.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 14129-14174 confidence: medium

The speaker says Draupadi is dearest, high-born, beautiful, accomplished, truthful, and that she left her children behind to follow the sons of Pandu.

Draupadi is said to have chosen the company of her lords, left her dear children behind, and followed the sons of Pandu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 14176-14259 confidence: high

Vaisampayana introduces Pritha's sorrowful speech to Govinda; Pritha recounts gambling, Draupadi's dragging and insults in the Kuru assembly, the Pandavas' banishment, wilderness wandering, concealment in a stranger's house, and fourteen years since exile.

The Pandavas are described as banished from the capital, wandering in the wilderness, concealed in a stranger's house, and expected to recover the kingdom after strife.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 14758-14823 confidence: high

The speaker tells the addressed Bharata king to protect the Pandavas as sons; the Pandavas report twelve years in the woods, a thirteenth year incognito, and fidelity to their pledge.

The Pandavas endured forest exile and incognito residence, claim they kept their pledge, and ask for their rightful share of the paternal kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 14949-15001 confidence: medium

Matali finds no eligible husband among gods, Daityas, Gandharvas, men, or Rishis; after consulting Sudharma, he decides to seek among the Nagas, takes leave of his wife, sniffs his daughter's head, and enters the nether regions.

Matali takes leave of his wife and enters the nether regions to continue seeking a suitable husband among the Nagas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 6963-7047 confidence: medium

Nahusha harnesses saints devoted to austerities to carry him and is characterized as proud and disregarding Brahmanas; Sachi then asks Vrihaspati to quickly find Indra.

Indra is absent and must be located; Vrihaspati performs a ritual and sends Fire to search for him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 39715-39796 confidence: medium

They say that successful difficult battle feats will win desirable regions; then they march to battle and summon Arjuna to the southern part of the field.

The oath-bound warriors summon Arjuna southward while Yudhishthira remains under the threat of Drona's vowed seizure, requiring a substitute protector.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 39798-39807 confidence: high

Sanjaya continues the narration; Yudhishthira grants Arjuna leave, embraces him, looks affectionately at him, and utters diverse benedictions.

Arjuna receives leave, embrace, and benedictions from Yudhishthira before going out against the Trigartas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 3300-3360 confidence: medium

Uttara says Partha's gold-adorned weapons are beautiful, asks where Arjuna, the other Pandavas, and Draupadi are, and recalls the dice loss, disappearance, and forest following.

Uttara recalls that the Pandavas lost their kingdom at dice and that Draupadi followed them after the dice defeat to the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 3464-3542 confidence: high

Vaisampayana reports that Arjuna makes Uttara his charioteer, circumambulates the Sami tree, takes his weapons, deposits the lion banner, and hoists a golden ape-banner described as a celestial illusion of Viswakarman, connected with Agni and superhuman creatures.

Arjuna takes his weapons, appoints Uttara as charioteer, mounts the chariot, hoists his banner, and sets out northward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 3545-3623 confidence: high

Duryodhana addresses Bhishma, Drona, and Kripa and recounts the Pandavas' pledge after dice defeat: twelve years known and one year unknown; he claims Vibhatsu has appeared before the thirteenth year is over.

The passage describes a dice-triggered pledge requiring twelve years away in known places and a final year unknown, with possible re-exile if the concealed warrior is exposed too soon.
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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 27614-27682 confidence: medium

Sweta falls in battle like a loosened mountain crest, and Pandava-side warriors lament while the Kurus rejoice.

After Sweta, the commander, is slain, Pandava warriors lament and Dhananjaya with the Vrishni hero withdraws the troops for the night.
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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 27788-27840 confidence: medium

Yudhishthira says he is sinking in “the fathomless ocean represented by Bhishma, without a boat,” and says he will retire into woods and practice austerities rather than cause friends to be slain.

Yudhishthira says he will retire into the woods and practice severe ascetic austerities rather than cause friends to be slain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 1426-1493 confidence: medium

Draupadi says Saindhava insulted her while she was in the forest and that Kichaka kicked her in the sight of the king of the Matsyas.

Draupadi refers to life in the woods after Yudhishthira gambled away kingdom and possessions and also recalls an insult while residing in the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 1496-1581 confidence: medium

Kunti is recalled praising Sahadeva and embracing him before the forest departure, then asking Draupadi to tend and feed him day and night because he is bashful, sweet-spoken, virtuous, delicate, brave, and devoted.

Kunti is recalled embracing Sahadeva before the group set out for the great forest and instructing Draupadi to tend and feed him day and night.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 7333-7380 confidence: medium

The Pandavas are said to have made a kingdom by their own strength; Dhritarashtra's sons, aided by Suvala's son, robbed them of it by deceit, and Dhritarashtra sanctioned the act.

The Pandavas are said to have been robbed of a self-made kingdom by deceit and then sent into the great wilderness for thirteen years.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 40340-40423 confidence: medium

Sanjaya begins narrating; Vrikodara, Satyaki, Yudhamanyu, Dhrishtadyumna, Kshatradharman, Kshatradeva, Nakula, Uttamaujas, Sahadeva, and Yudhishthira proceed or advance, many toward Drona, on distinctively described steeds.

The passage repeatedly presents named warriors and contingents proceeding or advancing to a fierce battle in a sequenced catalogue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 40424-40490 confidence: medium

Fighters resolved to die together follow Dhristadyumna; Chekitana, Purujit/Kuntibhoja, and Rochamana are introduced with distinctive steeds.

The passage repeatedly describes warriors and warrior-groups being borne, advancing, following, or proceeding to battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 2061-2134 confidence: medium

Sairindhri asks the queen to let her live there only thirteen days more, saying the Gandharvas will be obliged, will convey her away, and will do what is agreeable to Virata.

Sairindhri asks to remain only thirteen more days and says the Gandharvas will then convey her away and act in a way agreeable to Virata.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 2192-2240 confidence: medium

Duryodhana says that if the sons of Pandu remain undiscovered, they will fulfill their pledge and return like powerful elephants or poisonous snakes, chastising the Kurus; he urges efforts to make them re-enter the woods while disguised.

Duryodhana urges efforts to induce the disguised sons of Pandu to re-enter the woods while suppressing their rage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 2401-2461 confidence: medium

Karna approves Susarman's plan, recommends drawing up forces and consulting Kripa, Drona, and the aged grandsire if desired, dismisses the Pandavas, and proposes plundering Virata's cattle and wealth.

Karna urges the forces to set out, Duryodhana commands the expedition, and the Trigartas and Kauravas march toward Matsya.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 8161-8169 confidence: high

Sanjaya addresses a divine ruler of men, a son of Pandu, says farewell, announces that he will depart, and wishes prosperity.

The passage centers on Sanjaya's leave-taking and explicit statement that he will depart.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 2464-2533 confidence: high

Virata arrays the Matsya force with chariots, elephants, horses, infantry, and standards; kings and princes put on armour.

The passage gives an extended sequence of armour, standards, chariots, weapons, and the army setting out behind Virata.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 41388-41463 confidence: high

Drona promises, "Today, I will slay a mighty car-warrior" and says he will form an array "impenetrable by the very gods," asking that Arjuna be taken away from the field.

Drona says Arjuna must be taken away from the field, and the Samsaptakas then challenge Arjuna and draw him to the southern side.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 41526-41600 confidence: high

Yudhishthira sees Drona advancing, considers ways to check him, and places the heavy burden on Abhimanyu, who is described as not inferior to Vasudeva and superior in energy to Arjuna.

Yudhishthira places the heavy burden on Abhimanyu, an unaided child, and Abhimanyu orders his chariot toward Drona's army.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 41603-41613 confidence: medium

Sanjaya says that, after hearing Yudhishthira, the son of Subhadra urges his charioteer toward Drona's array.

Abhimanyu commands his charioteer to proceed toward Drona's array after hearing Yudhishthira's words.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 2897-2985 confidence: high

The prince arms himself with bright armor, raises a lion-banner, makes Vrihannala his charioteer, and sets out with bows and arrows.

The armed prince departs by chariot, and women, maidens, and Brahmanas circle the car and bless him before battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 9379-9462 confidence: medium

After providing for sons and marrying daughters, one should retire to the woods as a Muni and do good to all creatures and oneself for the Supreme Being's favor.

The passage says that after making provision for sons and marrying daughters to eligible persons, one should retire to the woods and live as a Muni.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 10136-10199 confidence: medium

Sanat-sujata says persons proud of Yoga practices depart and shine in the region of Brahman, while those exerting in sacrifices and Vedic rites proceed to the abode of the deities.

The passage describes persons departing from this world and reaching either the region of Brahman or the abode of the deities according to practice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 THE MAHABHARATA / BOOK 4 / VIRATA PARVA / SECTION I; lines 69-158 confidence: high

Janamejaya asks how his great-grandfathers, afraid of Duryodhana, passed days undiscovered in Virata, and how Draupadi spent days unrecognized.

The Pandavas have passed twelve years in exile and must choose a place to spend the thirteenth year undiscovered by enemies, settling on Virata's city.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 UDYOGA PARVA / THE MAHABHARATA / UDYOGA PARVA / SECTION I; lines 5897-5994 confidence: medium

Krishna draws attention to the Pandavas and says Yudhishthira was deceitfully defeated at dice by the son of Suvala, robbed of his kingdom, and bound by a forest-exile stipulation.

Krishna emphasizes that the sons of Pandu remained firm in their pledged faith, completed the imposed years, and endured the difficult incognito period.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22337-22411 confidence: medium

Dhritarashtra says he does not remember an evil act in this life that caused his suffering, but must have committed great sins in former lives; he also attributes the destruction of kin, well-wishers, and friends to Destiny.

Dhritarashtra, after lamenting the destruction of his kin and friends, declares himself resolved to take the long way leading to the regions of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23039-23092 confidence: medium

The three explain they are fleeing because the Pandavas are powerful heroes and will pursue them in rage for vengeance after hearing of their sons' slaughter.

After reporting the camp slaughter, the three survivors say they cannot face the Pandavas, request permission, depart, and separate to different destinations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLI / SECTION CCCLII / SECTION CCCLIII / SECTION CCCLIV; lines 64165-64253 confidence: medium

The host says he wishes to transfer householder duties to his son, discharge the highest duties of man, and attain existence in the supreme soul, though attachment holds him back.

The householder wishes to transfer household duties to his son and devote the remainder of life to higher duties.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLIII / SECTION CCCLIV / SECTION CCCLV / SECTION CCCLVI; lines 64293-64329 confidence: high

Bhishma narrates that the Brahmana hospitably waited upon the learned guest, and both spent the night happily conversing about the duties of Sannyasa, so engrossingly that night passed as if day.

After discourse on Sannyasa and morning rites for the guest, the Brahmana resolves his purpose, leaves kin, and sets out.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXI / SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV; lines 64660-64720 confidence: medium

Bhishma says the Brahmana, named Dharmaranya, saluted the Naga, resolved to follow the Unccha mode of life, went to Chyavana, and was formally initiated by him through Samskara rites.

After learning the vow and receiving initiation, the Brahmana practices Yama and Niyama, subsists on permitted food, and proceeds to another forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66280-66408 confidence: high

Mahaprasthana is an unreturning departure: leaving home to wander the world until death stops the wandering.

Mahaprasthana is defined as leaving home to wander through the world until death ends the wandering.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69656-69769 confidence: medium

Footnote 1056 explains Sannyasa as the last mode of life after preceding modes have been completed.

Sannyasa is glossed as the last life mode after earlier modes, and parayanam is glossed as leading to moksha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70438-70548 confidence: medium

The commentator explains that domestic conduct should not be followed in the described context and that the Sannyasa mode of life is recommended.

The Sannyasa mode of life is explicitly recommended over domestic duties in the footnote.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70755-70866 confidence: medium

The note says that only the difficult life of Renunciation can lead to Emancipation.

Renunciation is said to be the life that leads to Emancipation, and the notes describe modes of life including departure from the household and attainment of the supreme goal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70868-70974 confidence: medium

The Brahmana thought Kundadhara would grant wealth in return for adorations; disappointed by Kundadhara's indifference, he considers giving up desire for wealth and retiring into the woods.

The Brahmana expected wealth in return for adorations to Kundadhara; disappointed by Kundadhara's indifference, he considered renouncing wealth and retiring to the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71205-71310 confidence: medium

Maitrayangatah is explained as roving like the Sun every day on a different path; a person seeking Emancipation should wander without fixed habitation or home.

The seeker of Emancipation is told to wander over the world without a fixed home, compared to the Sun moving daily on different paths.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71960-72077 confidence: high

Since one does not know what becomes of relatives after death and they cannot help one then, one should not neglect Emancipation by focusing on relatives' concerns.

The notes advise withdrawal into solitude and Sannyasa for Emancipation and warn against neglecting one's highest good through preoccupation with relatives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72540-72649 confidence: low

'Durga' is an inaccessible region such as a forest or wilderness which cannot be passed through except with great pain and danger.

Durga is defined as an inaccessible forest or wilderness passable only with pain and danger.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73540-73651 confidence: medium

Bhishma recites to Yudhishthira Suka's departure from the world and Vyasa's grief, saying the account had been related by Narada and Vyasa.

Bhishma recounts Suka's departure from the world together with Vyasa's grief at that occurrence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCV / SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII; lines 56988-57073 confidence: medium

Jiva calls the Supreme Soul his friend, says he can attain identity with Him, recognizes long ignorant attachment to inanimate Prakriti, and resolves to be fixed in Sankhya or Yoga and not keep her companionship.

Jiva resolves to no longer keep Prakriti's companionship and to be fixed in Sankhya or Yoga after recognizing the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 59031-59114 confidence: medium

Worldly habitation is a binding cord; righteous people break it, wicked people fail. The son is urged to seek the soul hidden in a cave, remember that death does not wait, and observe mourners leaving the body on the funeral pyre.

The passage describes worldly pleasure as a binding cord to be broken, urges seeking the hidden soul, and praises one who casts off enjoyments to practice penances.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 59115-59140 confidence: high

Bhishma says Suka, after hearing the beneficial words of the Island-born Vyasa, left his sire and sought a preceptor for the religion of Emancipation.

Suka leaves his sire after hearing Vyasa and proceeds to seek a preceptor who can teach the religion of Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62308-62391 confidence: high

Indra uses the Thunderbolt to slay Viswarupa and Vritra; because Brahmanicide is doubled, Indra abandons heaven and hides minutely in a lotus stalk in Manas lake.

After slaying Viswarupa and Vritra, Indra fears doubled Brahmanicide, abandons heavenly sovereignty, and hides in Manas lake.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV; lines 62761-62840 confidence: medium

Saunaka praises Sauti's Narayana narrative as wondrous and purifying, superior in merit to sacred retreats and waters; he says Narada saw Narayana by special grace and asks why he then went to Vadari on Himavat to see Nara and Narayana.

Narada returns from White Island after beholding Narayana and proceeds to Vadari on Himavat to see the austerity-practicing Rishis Nara and Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63498-63582 confidence: medium

Brahma bows to Hari and receives the cult with its mysteries, abstract details, and Aranyakas; Narayana tells Brahma he creates the duties of the Yugas, then disappears to the place beyond Tamas where the Unmanifest resides.

After instructing Brahma, Narayana disappears and goes to the place beyond Tamas where the Unmanifest resides.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58137-58174 confidence: medium

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

The prince of Gandharvas departs from Yajnavalkya and proceeds toward heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58176-58229 confidence: high

King Daivarati gives kine, gold, gems, and jewels to Brahmanas, installs his son in Videha sovereignty, and begins living according to Yati practices.

After receiving knowledge, the king gives gifts, installs his son in sovereignty, and adopts Yati practices.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVIII / SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI; lines 58763-58846 confidence: medium

Sulabha says no husband fit for her could be obtained; after being instructed in the religion of Emancipation, she wanders alone over the Earth, observing ascetic practices and remaining firm in vows.

Sulabha says no fit husband was found, she was instructed in Emancipation, and she wanders alone over the Earth practicing asceticism.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIII / SECTION CCCXXIV / SECTION CCCXXV / SECTION CCCXXVI; lines 59342-59425 confidence: high

Vyasa orders Suka to go by the path used by ordinary human beings, not by Yoga power through the skies; he also instructs him to avoid friends and spouses, avoid superiority, and obey Janaka.

Vyasa commands Suka to go to Janaka, travel by the ordinary path, avoid attachments, and obey the king; Suka follows these instructions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIV / SECTION CCCXXV / SECTION CCCXXVI / SECTION CCCXXVII; lines 59453-59517 confidence: medium

Janaka describes the domestic mode as marriage, exclusive spouse, freedom from malice, domestic fire, and descendants, followed by forest retirement, continued worship of the same fires, and hospitality to guests.

After domestic life, the Brahmana is instructed to retire to the forest, maintain the fires, then cast off attachments and live in Sannyasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIX / SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII; lines 60243-60278 confidence: medium

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

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

Suka informs Narada of his intention, receives permission, visits his sire Island-born Krishna, walks round him, and hears his father's request that he stay for a day.

Suka leaves his father despite the father's request that he remain, because he is fixed on Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVI / SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX; lines 59735-59788 confidence: high

Vyasa's disciples rejoice, ask permission to descend from the mountain to Earth to subdivide the Vedas, and receive permission with a warning that the Vedas may be misunderstood; they circumambulate and bow before departing.

The disciples ask to descend from the mountain to Earth for the purpose of subdividing the Vedas and later teach and officiate.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX / SECTION CCCXXX; lines 59874-59894 confidence: medium

The son of Parasara tells his son to continue Vedic recitation after the wind ceases and then leaves to plunge into the waters of the celestial Ganga.

Vyasa leaves the spot after instructing his son and goes to plunge into the waters of the celestial Ganga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII / SECTION CCCXXXIII; lines 60338-60418 confidence: medium

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

Suka is described as freed from attachments; Urvasi and Purvachitti call his route a way from which there is no return; Suka prepares for his father to call after him without himself answering directly.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLVIII / SECTION CCLIX / SECTION CCLX / SECTION CCLXI; lines 50401-50436 confidence: medium

Jajali says he will see Tuladhara, described as wise; superhuman beings raise him from the sea, direct him along a road, and he proceeds to Varanasi, where he meets Tuladhara.

Jajali leaves the sea after superhuman guidance and travels to Varanasi to meet Tuladhara, who is described as wise.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 51943-52024 confidence: medium

Kundadhara repeatedly asks for virtue; the gods are pleased; Manibhadra grants that the Brahmana will become virtuous-souled; the Brahmana disregards costly fabrics, disrelishes the world, and says he should go to the woods for righteousness.

After the granted boon, the Brahmana disregards costly fabrics, disrelishes the world, and says he should go to the woods for a righteous life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI; lines 52435-52472 confidence: medium

After hearing the king's words, the Brahmana is filled with joy, applauds them, and Mandavya takes the path of Emancipation.

After hearing and applauding the king's words, Mandavya betakes himself to the path of Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII; lines 52475-52507 confidence: medium

The father instructs his son to study the Vedas with Brahmacharya, seek offspring to rescue the sires, retire to the woods, and finally become a Muni by casting off everything and awaiting dissolution.

The father's prescribed sequence includes retiring into the woods and becoming a Muni by casting off everything.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII; lines 52509-52591 confidence: medium

The Sruti calls the forest the true fold for the Devas, while dwelling among men is compared to a binding cord; the righteous cut it and the sinful do not.

Dwelling among men is compared to a binding cord, the righteous cut it and escape, and the son praises solitude, abstention, and the search for the Self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII; lines 52593-52677 confidence: high

Bhishma says the frugal master of the senses devoted to Emancipation attains the high place beyond Prakriti, and should retire from home into Renunciation.

The passage instructs the seeker to retire from home, live without a fixed home, contemplate Self, and attain Emancipation or Brahma's place.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXV / SECTION CCLXXXVI / SECTION CCLXXXVII / SECTION CCLXXXVIII; lines 54503-54549 confidence: medium

The passage says to leave a place where covetous men break down virtue's barriers, like leaving a garment caught by fire, and to dwell among humble righteous people practicing religious duties.

The passage repeatedly instructs the righteous person to leave or flee places marked by covetousness, sinful livelihood, corrupt authority, and the mistreatment or impoverishment of Brahmanas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXVI / SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX; lines 54567-54650 confidence: high

The teacher advises procreating and settling children, leaving an aged wife attached to her son, suppressing further sense-desire, freeing oneself from attachment, and roving in happiness with equal regard toward creatures and objects.

The instruction gives a sequence in which one fulfills familial duties, then leaves wife, children, and attachments behind and wanders in happiness for Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXVI / SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX; lines 54651-54685 confidence: medium

Rishis, deities, and Asuras are said to depart from their spheres to other regions, and thousands of kings are said to have departed from this earth.

The passage states that Rishis, deities, and Asuras depart from their spheres to other regions and that thousands of kings have departed from earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIV / SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII; lines 55400-55426 confidence: medium

Parasara says non-injurious acts rescue a person; he describes setting aside domestic fires, detaching from worldly attachments, freedom from anxieties, and gradual ascent in Yoga to highest felicity or Emancipation.

The passage describes persons setting aside domestic fires and dissociating themselves from worldly attachments before ascending in Yoga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX; lines 55576-55659 confidence: medium

One desirous of dwelling in heaven casts off spouses, wealth, rank, vehicles, and diverse good acts; this state is described as understanding dissociated from sense objects.

The passage says one desirous of heaven casts off spouses, wealth, rank, vehicles, and other worldly goods, and later identifies renunciation as productive of the soul’s happiness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXII / SECTION CCXIII / SECTION CCXIV / SECTION CCXV; lines 45562-45645 confidence: medium

Bhishma says attached creatures become helpless, nonattached persons attain the highest end, and the intelligent should seek Emancipation upon seeing the world afflicted by birth, death, decay, sorrow, disease, and anxiety.

The passage opposes attachment to sense-objects with nonattachment, mendicancy, solitude, desirelessness, and casting off acts associated with Passion and Darkness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV; lines 49057-49068 confidence: medium

“Gradually abandoning the domestic mode, one should enter the third mode which is excellent.”

The passage describes gradually abandoning domesticity and entering a third mode of life practiced by forest recluses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV; lines 49070-49153 confidence: medium

Vyasa says that when a householder has wrinkles, white hair, and grandchildren he should retire into the forest, tend fires, worship deities, observe vows, eat once, keep kine, feed guests, and perform sacrifices.

The passage prescribes leaving household life after old age signs and entering forest observance with vows, austerities, and restricted diet.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXV / SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII; lines 45861-45866 confidence: medium

Janaka is described as ruler of Mithila, versed in the religion of Emancipation, and as having attained Emancipation after casting off worldly enjoyments.

Janaka is said to attain Emancipation after casting off worldly enjoyments.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXV / SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII; lines 46036-46076 confidence: medium

People covet objects of happiness but meet sorrow and death; one who casts off relations and possessions before death passes easily out of the world and does not return.

The passage says that one who casts off relations and possessions before death passes easily out of the world and does not return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX; lines 46267-46283 confidence: medium

A bird leaves a tree that is about to fall upon water and alights on a new resting place; the passage compares this to the person freed from attachments.

The freed person casts off joy, sorrow, and subtle forms, and the reflective reader is said to attain emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX; lines 46267-46283 confidence: medium

A bird leaves a tree that is about to fall upon water and alights on a new resting place; the passage compares this to the person freed from attachments.

A bird leaves a tree about to fall into water and finds a new resting place; this is explicitly compared to the detached person’s release from joy and sorrow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 46780-46893 confidence: medium

Bhishma says Sakra beheld the goddess of Prosperity in embodied blazing form issuing from Vali; Sakra asks Vali who she is, and Vali says he does not know.

Sree emerges from and deserts Vali after saying she dwells in truth, gifts, vows, penances, prowess, and virtue, and after listing Vali's departures from those standards.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 46895-46910 confidence: medium

Bhishma tells Bharata that Vali proceeded south, Purandara proceeded north, and Indra ascended the skies after hearing Vali’s speech, which was without pride.

Vali proceeds south while Purandara proceeds north after the speech.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 47307-47378 confidence: high

Sree says she formerly dwelt with the Asuras because of truth and merit, but left them after they assumed adverse natures and wishes to reside in Indra.

Sree says she formerly dwelt with the Asuras due to truth and merit but left when they assumed adverse natures and now wishes to reside with Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 47464-47536 confidence: high

Daughters-in-law rebuke within the household; fathers fearfully placate sons; people mock victims deprived of wealth by fire, robbers, or king; they are ungrateful, unbelieving, adulterous with preceptors’ spouses, eat forbidden food, transgress bounds, and lose former splendour.

The speaker explicitly says that because of wicked conduct and reversal of former nature she will no longer dwell among the Asuras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 34501-34578 confidence: medium

The sage rejects deceitful mendicancy and tells the prince to go to the great forest, live alone on fruit and roots, restrain speech and soul, and show compassion for all creatures.

The sage explicitly advises the prince to repair to the great forest, live alone, subsist on roots and fruit, and remain compassionate and restrained.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 34581-34654 confidence: medium

The king is told to report oppression caused by refilling the exhausted treasury and to indicate an eminent ascetic of Yoga, so the enemy will desire renunciation and retire into the woods for salvation.

The enemy is to be directed toward an eminent ascetic, desire renunciation, and retire into the woods seeking salvation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 41081-41142 confidence: medium

The guest asks what Gautama is doing, reminds him he is a Brahmana from a respectable family, says he has become like a robber, urges him to recollect his lineage, virtues, learning, self-restraint, and compassion, and tells him to leave his abode.

The guest urges Gautama to leave his present abode, and Gautama says they will set out together the next day.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 41145-41206 confidence: high

After leaving his abode, Gautama proceeds toward the sea, sees merchants who make sea voyages, and travels with their caravan toward the ocean.

Gautama leaves his abode, joins a caravan traveling toward the ocean, and is driven into solitary wandering by a violent disaster.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX / SECTION CLXX; lines 41209-41272 confidence: medium

In the morning Rajadharman directs Gautama to Virupaksha, his Rakshasa king friend, and Gautama sets out, eating sweet fruits and passing trees that give shade.

Gautama departs after instruction from Rajadharman and travels to Virupaksha, the Rakshasa king, in the fortified city Meruvraja.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 41537-41619 confidence: medium

Living unions are compared to "two pieces of wood floating on the ocean" that meet and separate; sons, grandsons, kin, and relatives are said to be of this kind.

Living beings and relatives are compared to floating pieces of wood that meet and separate; the addressee's son is said to have departed into invisibility.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 41709-41792 confidence: medium

Death, Decrepitude, Disease, and sorrow are said to reside in the body; Decrepitude and Death pursue beings from birth; village or town attachment is the mouth of Death and a binding cord, while the forest is a fold for the senses, declared by the Srutis.

Village and town attachment is described as Death's mouth and a binding cord, while the forest is described as the fold for restraining the senses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 41795-41859 confidence: high

"If thou goest about, having renounced home and desirable possessions, thou shalt taste real happiness"; complete poverty is called happiness, blessing, freedom from danger, and a foeless path.

The passage directly says that one who renounces home and desirable possessions tastes real happiness, and repeatedly states that happiness and the highest good require Renunciation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII; lines 41869-41952 confidence: medium

Manki says that the one who casts off every wish is superior to the one who obtains all wishes, and cites Suka going to the great forest from his father's abode while renouncing everything.

Manki cites Suka leaving his father's abode for the great forest while renouncing everything, and he himself resolves to roam unattached.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIX / SECTION CXC / SECTION CXCI / SECTION CXCII; lines 43130-43192 confidence: high

Parivrajakas free themselves from attachment to sacred fire, wealth, spouse, children, robes, seats, beds, and enjoyments; they break bonds of affection and regard earth, rock, and gold alike.

Parivrajakas abandon attachments to wealth, spouse, children, possessions, and home, then roam through natural and sacred settings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC / SECTION CXCI; lines 43052-43127 confidence: medium

Forest-life is third; its practitioners store no wealth or articles, study the Vedas, and roam to tirthas and diverse realms. Hospitality includes rising, advancing, sweet speech, gifts, seats, beds, and food; a guest who leaves unfulfilled is said to take merit and leave misdeeds.

Forest-life practitioners do not store wealth or articles, study the Vedas, and roam the earth for journeying to tirthas and visiting diverse realms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 35289-35318 confidence: medium

Bhishma says the intelligent jackal gratified the king, retired to the forest, refused the king of beasts' entreaties, 'cast off his body by sitting in praya and proceeded to heaven.'

After speaking, the jackal retires to the forest, sits in praya, casts off his body, and proceeds to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 39091-39117 confidence: medium

The fowler sees the pigeon fall into the fire, becomes compassionate, and laments that he has acted cruelly and sinfully.

After witnessing the pigeon’s death, the fowler resolves to abandon family and bodily comfort, practice vows and penances, and go on an unreturning tour of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 39203-39248 confidence: medium

Janamejaya, consumed by regret and deserted by subjects, retires to the woods, practices rigid austerities, asks Brahmanas about cleansing Brahmanicide, and wanders the earth.

The king retires to the woods, seeks high merit, undergoes rigid austerities, and wanders the earth seeking cleansing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 36481-36562 confidence: high

“a flame of light issued out of his body”; the form identifies itself as Prahlada's Behaviour and says it will dwell in the Brahmana, then enters Sakra.

Behaviour, Righteousness, Truth, Good deeds, Might, and Prosperity issue from Prahlada's body and leave him in sequence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 36585-36627 confidence: medium

Sumitra, a Haihaya royal sage, goes hunting, pierces a deer with a straight shaft, and pursues it as it runs ahead with the arrow in it.

Sumitra goes hunting, becomes separated from companions, and alone pursues the deer through the forest and other terrain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 36630-36673 confidence: medium

Sumitra says he hunts herds of deer and came out with a large force, ministers, and the women of his household on a hunting expedition.

A king leaves on a hunting expedition and, while chasing a wounded deer, arrives unintentionally at an ascetic forest retreat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 37350-37410 confidence: medium

The forethoughtful fish warns of danger and urges departure; the procrastinating fish says there is no need for haste; the presence-minded fish says he will act when the time comes; the forethoughtful fish departs by a current to a deep lake.

The fish with foresight warns that danger is approaching and leaves the lake before escape routes are obstructed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 37999-38082 confidence: high

Pujani says it is better for an injurer to leave and warns that trusting soothing assurances from an injured party brings destruction; he also says animosity is not quickly cooled.

Pujani repeatedly says that after injury or the arising of enmity, the prudent course is to leave; he applies this to his own residence in Brahmadatta's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 38151-38235 confidence: medium

Pujani says one should leave a country afflicted by plague or famine and says she will depart because she has wronged the king's child.

Pujani advises leaving a country afflicted by plague or famine and announces that she will go elsewhere after wronging the king's child.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 38237-38260 confidence: high

The bird, after speaking to king Brahmadatta, takes leave and goes to her chosen region; Bhishma says he has recited the discourse between Brahmadatta and Pujani.

The bird Pujani leaves king Brahmadatta after speaking and goes to a region of her choosing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 24792-24811 confidence: high

"I shall... go to the woods... adopting the vow of taciturnity... walking in the way pointed out by knowledge"

A king declares that he will abandon kingdom and worldly things and go to the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 25178-25261 confidence: medium

The mendicant renouncer is homeless, wandering, sheltered at a tree’s foot, silent, uncooking, and sense-restrained; a Brahmana renouncer avoids wrath, joy, and deceit while studying the Vedas.

The mendicant is described as homeless, wandering, silent, uncooking, sense-restrained, and sheltered at a tree’s foot.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 30204-30269 confidence: medium

For Vanaprastha, the passage describes rites including matted locks, regeneration, sacred fire, Vedic study, completion of Garhasthya duties, going to the woods with or without wife, study of Aranyakas, withdrawal from worldly affairs, and possible absorption with the eternal Soul.

The Vanaprastha practitioner proceeds to the woods, and the Bhaikshya practitioner lives without a home during wanderings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 30347-30408 confidence: medium

A Vaisya of venerable years may, with the king's permission, adopt another mode of life after discharging order duties and serving kin.

A Vaisya or Kshatriya may adopt another life mode after completing required duties; the Kshatriya may leave the domestic mode and enter mendicancy or a Rishi-like life in old age.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 31614-31702 confidence: medium

Yudhishthira says he wants sovereignty only for the merit it may bring, sees no such merit, and plans to go to the sacred woods as an ascetic subsisting on fruit and roots.

Yudhishthira proposes to abandon sovereignty, lay aside the rod, and go to the sacred woods as an ascetic, while Bhishma counsels him against that course.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 24814-24898 confidence: medium

Arjuna asks why the king slew all kings if he now wants mendicancy, says he is born in a race of kings, and warns that forest retirement would allow dishonest men to destroy sacrifices.

The king's proposed withdrawal to mendicancy or woods is explicitly raised and rejected by Arjuna as inappropriate for one born in a race of kings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 24905-24988 confidence: high

Yudhishthira asks Arjuna to fix his mind and hearing on his inner soul, says he will abandon worldly pleasures, and refuses the path Arjuna recommends.

Yudhishthira explicitly states that he will abandon worldly pleasures and leave for the path of the righteous, including forest wandering.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 28273-28361 confidence: high

Krishna says Bhishma will ascend to heaven, that the earth will be like a moonless night afterward, and urges Yudhishthira to question Bhishma on knowledge, rites, modes of life, and kingly duties before knowledge disappears with him.

Krishna says Bhishma will ascend to heaven, and Yudhishthira says Bhishma will leave the world for regions of bliss when Surya turns north.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28772-28855 confidence: high

Spared Kshatriyas multiply; Rama repeatedly slaughters them, including children, while some Kshatriya women protect children; after making the earth destitute of Kshatriyas thrice seven times, he gives the earth to Kasyapa after a horse-sacrifice.

At the completion of a horse-sacrifice, Rama gives the earth to Kasyapa; Kasyapa then tells Rama not to remain in his dominion and directs him to the southern ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 25677-25762 confidence: high

Arjuna, afflicted by Yudhishthira's speech, addresses his eldest brother and introduces an old history about the ruler of Videha and his queen after the ruler chose mendicancy.

Janaka leaves his kingdom and assumes mendicancy, while the queen argues that royal and social obligations make this withdrawal improper.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 25911-25959 confidence: medium

A Kshatriya who takes sovereignty, restrains his soul, eats remains of sacrificial feasts, restrains the wicked, cherishes the righteous, guides subjects in virtue, transfers the crown to his son, and retires to the woods obtains excellent fruits in this world and the next.

The ideal Kshatriya rules righteously, restrains the wicked, protects the righteous, guides subjects, transmits the crown to his son, and departs to the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXXII / SECTION XXXIII / SECTION XXXIV-XXXV / SECTION XXXVI; lines 27470-27554 confidence: medium

For alcohol drinking, the passage lists hot liquor, falling from a mountain, entering fire, an everlasting journey after renunciation, Vrihaspati's sacrifice, a gift of land, humility, and later abstention; Brahman is cited as authority.

One expiation is described as going on an everlasting journey after renouncing the world, and another as leaving for the woods after a severe bodily penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 20391-20479 confidence: medium

Sanjaya reports that the heroes went south at sunset, reached a spot near the Kuru encampment, secretly entered a forest, and rested there wounded and fearful.

The wounded warriors flee after the king's fall, fear pursuit by the victorious Pandavas, and enter the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21706-21801 confidence: high

Draupadi asks Bhima to rescue her and slay Drona's son, comparing him to Maghavat slaying Samvara and recalling his earlier rescues at Varanavata, with Hidimba, and in Virata's city.

Bhima arms himself, mounts his chariot with Nakula as charioteer, and follows Ashvatthama's vehicle track to slay him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 12470-12523 confidence: high

Dhritarashtra says he is old, deprived of children, relatives, and kinsmen, unable to submit to enemy sway, and that exile into the woods is best for him; he describes himself as shorn of wings.

Dhritarashtra says that, deprived of children and kin and unable to live under enemy sway, exile into the woods is best for him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16113-16200 confidence: medium

Duryodhana says he would retire to the woods clad in deer-skins, has no desire for kingdom or even life while deprived of friends and allies, and tells Yudhishthira to rule the earth destitute of lords, warriors, wealth, and citadels.

Duryodhana says he would go to the woods clad in deer-skins and has no desire for kingdom or life while deprived of friends and allies.
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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 16557-16614 confidence: high

"Two and forty days have passed since I left home. I had set out under the constellation Pushya and have come back under Sravana."

Janamejaya recalls Rama's prior departure from Dwaraka, and Rama states that he has returned after forty-two days to behold the mace encounter.
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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 16616-16702 confidence: medium

Pandavas at Upaplavya send Krishna to Dhritarashtra for peace; Dhritarashtra does not listen, and Krishna returns after the mission fails.

Krishna is sent as a peace envoy; after the counsel is rejected and the mission fails, he urges the Pandavas to go with him toward the field of battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16616-16702 confidence: high

Krishna says the Kauravas disregard his words through Fate and calls the sons of Pandu to go with him to the field under Pushya.

Departures are explicitly timed under Pushya and Maitra in connection with the movement toward battle and Balarama's pilgrimage.
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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 19041-19069 confidence: medium

Rama hears Narada, farewells Brahmanas, dismisses those accompanying him, orders attendants to return to Dwaraka, and descends from the mountain and Plakshaprasravana hermitage.

Rama hears Narada, listens to sages’ discourse on tirthas, dismisses his companions, descends from the mountain hermitage, and departs by chariot.
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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 20012-20037 confidence: medium

Keshava of Yadu's race is dispatched to Hastinapura; Vasudeva has Daruka get onto his car and proceeds quickly toward the royal son of Ambika, with Shaibya and Sugriva and others yoked to the car.

Vasudeva is dispatched, mounts out with Daruka and the yoked car, proceeds quickly, and reaches Gandhari at Hastinapura.
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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 20373-20389 confidence: medium

"Ashvatthama embraced that best of kings and left the spot, having caused the ten points to resound with his leonine roars."

After being installed, Ashvatthama leaves the spot, and the other heroes quickly leave the battlefield in grief.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10386-10404 confidence: medium

After speaking to Krishna, Partha quickly proceeds in his car against Karna, compared to an elephant against a rival elephant.

Partha quickly proceeds on his car against Karna after urging Krishna to drive the steeds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4070-4154 confidence: medium

Sanjaya reports Karna taking his station for battle; the Kauravas shout with delight; the army advances amid cymbals, drums, arrows, and roars, with death as the stopping point.

Karna sets out to battle and later says he will proceed against the Parthas, unable to transgress destiny, with the outcome framed as either victory or going to Yama's presence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 8309-8388 confidence: medium

Yudhishthira rises from the bed, speaks sorrowfully, calls himself wicked and unfit, tells Arjuna to strike off his head, and says he will retire into the woods.

Yudhishthira, feeling disgraced and unfit to rule, says he will retire to the woods and let Bhima become king.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 8456-8488 confidence: high

Sanjaya reports that Arjuna, after gratifying Yudhishthira, asks Govinda to have the car, steeds, and weapons prepared and to proceed quickly for the slaughter of the Suta's son.

Arjuna has his vehicle, steeds, and weapons prepared, receives ritual and royal sanction, ascends the car, and advances toward Karna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 ASRAMAVASIKA PARVA / SECTION I / SECTION II / SECTION III; lines 35579-35660 confidence: high

Dhritarashtra seeks permission and says, "I shall retire into the woods, clad in rags and barks," living there with Gandhari.

Dhritarashtra says old members of his race should make over sovereignty to children and lead the forest life; he asks Yudhishthira's permission to do so.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 ASRAMAVASIKA PARVA / SECTION I / SECTION II / SECTION III; lines 35579-35660 confidence: medium

Yudhishthira says rule does not please him, laments Dhritarashtra's grief, fasting, abstention, and bare-ground lying, calls the kingdom a disease, and addresses Dhritarashtra as father, mother, and superior.

Yudhishthira says sovereignty does not please him, proposes another king, and declares he will follow Dhritarashtra into the woods if abandoned by him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39984-40062 confidence: medium

Vaishampayana says the deities of Heaven came to the world for sport, completed their task, and ascended to Heaven; he says the Bharata contains births of rishis and deities and enumerates many divine, natural, celestial, temporal, mobile, and immobile entities.

Vaishampayana says the deities of Heaven came to this world for sport, achieved their task, and ascended once more to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 15846-15864 confidence: medium

After the ordained domestic period, one should enter the life of a forest recluse.

The passage states that, after the ordained domestic period, one should enter the life of a forest recluse.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLI / SECTION CLII / SECTION CLIII / SECTION CLIV; lines 22457-22539 confidence: high

Earth calls herself Brahman's daughter and holder of creatures, says she will abandon her character as soil, and goes to Brahman's region.

Earth leaves for Brahman's region; Kasyapa enters her embodiment and sustains her; she returns and becomes Kasyapa's daughter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 23799-23842 confidence: medium

Bhishma tells Yudhishthira to return when the hour of Bhishma’s departure from the world arrives, when the sun stops its southward course and begins to turn northward.

Bhishma tells Yudhishthira to return when his departure from the world arrives, specifying the moment when the sun stops its southward course and turns northward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 23845-23934 confidence: high

After fifty nights in the capital, Yudhishthira recalls the time indicated by Bhishma for departure from the world and leaves when the sun begins its northward course.

Yudhishthira remembers Bhishma's indicated hour of departure; both the initial departure from the city and Bhishma's speech emphasize the sun's northward course and the calendrical moment.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 23936-23980 confidence: high

“Do thou, O lotus-eyed one, rescue me... give me permission, O Krishna, to depart from this world”; later, “grant me leave, I shall cast off my body.”

Bhishma repeatedly asks leave to depart or cast off his body and lifebreaths, and Vasudeva grants that leave.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25899-26022 confidence: medium

A mendicant should wander and sleep where night overtakes him; tilling soil is a Brahmana transgression; standing-on-one-foot penance belongs in the woods, not on a village road to induce gifts.

The religious mendicant wanders over the Earth, sleeps where night overtakes him, and penance is located in the woods rather than near a village road.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16645-16743 confidence: medium

“One is born alone ... and one dies alone”; father, mother, relatives, and friends leave the dead body after mourning briefly.

Vrihaspati states that one is born alone, dies alone, crosses difficulties alone, and that relatives abandon the body after brief mourning.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 22018-22031 confidence: medium

He asks what mantra grants success when setting out on a journey, entering a new building, beginning an undertaking, or performing sacrifices for deities or Pitris.

The requested mantra is said to bestow success when recited on setting out on a journey and at the commencement of undertakings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 17966-18049 confidence: medium

The speech says the Rakshasa intends severe forest austerities but lacks kinsmen's support; a wealthy young neighbor covets his spouse; wealthy men disregard his excellent words; and someone seeks to snatch the fruit of an object he was set to accomplish.

The Rakshasa is said to be resolved on severe austerities by retiring into the forest, while his kinsmen are unfavorable to the plan.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 19942-20011 confidence: medium

A regenerate man completes Diksha, subdues the senses, abandons possessiveness, sets out unclothed, places sacred fire on a tree, follows the heroic path and manner, and reaches Sakra's eternal region with fulfilled wishes, celestial garlands, perfumes, and divine companionship.

The regenerate man sets out without bodily covering, carries out practices of heroes, places sacred fire on a tree, and reaches the eternal region of Sakra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION I / SECTION II / SECTION III / SECTION IV; lines 35702-35754 confidence: high

Vyasa tells Yudhishthira to obey Dhritarashtra's request; Dhritarashtra is old and sonless, Gandhari bears grief with wisdom and fortitude, and royal sages ultimately retire to the woods.

Dhritarashtra is old and sonless, and Vyasa instructs Yudhishthira to permit him to leave home for the woods and penances as royal sages do.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION I / SECTION II / SECTION III / SECTION IV; lines 35702-35754 confidence: medium

Vyasa tells Yudhishthira to obey Dhritarashtra's request; Dhritarashtra is old and sonless, Gandhari bears grief with wisdom and fortitude, and royal sages ultimately retire to the woods.

Dhritarashtra's old age, sonlessness, and grief are given as reasons for permitting his departure to the forest for penances.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION II / SECTION III / SECTION IV / SECTION V; lines 27098-27153 confidence: medium

Vrihaspati repeatedly troubles Samvarta; Samvarta renounces riches and goes to the woods with only the open sky as covering.

Samvarta renounces riches and goes to the woods with only the open sky as covering.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 1508-1591 confidence: medium

The transformed monarch returns to the capital; family, servants, and subjects are amazed, and the monarch recounts the forest, lake, and transformation.

After returning in transformed form, Bhangaswana tells the sons to enjoy the kingdom and goes to the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 27746-27791 confidence: medium

Vasudeva lists past painful memories: Krishna in the assembly, exile with antelope-hide robe and forest wandering, Jatasura, Chitrasena, Saindhavas, Kichaka kicking Draupadi, and fights with Drona and Bhishma.

Vasudeva lists departure from the city, exile, forest wandering, humiliation in an assembly, concealed exile, and past conflicts as sorrows not to be recalled.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 30918-30982 confidence: high

Krishna proceeds to Dwaraka; Bharata princes embrace him and fall back; Arjuna repeatedly embraces and looks after him, and Krishna also looks back.

Krishna departs for Dwaraka while companions embrace and gaze after him; wind and celestial showers prepare the way before his car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 8756-8759 confidence: low

Yudhishthira asks: after the Rishi disappeared, what did the king and his highly blessed spouse do, and asks his grandsire to tell him.

The passage states that a Rishi had disappeared before the next actions are asked about.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIII / SECTION LIV / SECTION LV / SECTION LVI; lines 31145-31240 confidence: high

Ahalya requests the celestial earrings worn by Saudasa's wife; Utanka departs to seek them from Saudasa, who became a cannibal by Vasishtha's curse; Gautama warns that the man-eating king will slay Utanka.

Ahalya requests celestial earrings worn by Saudasa's wife; Utanka agrees and departs toward Saudasa, who is cursed into cannibalism.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 31338-31430 confidence: high

Utanka promises to act according to his promise and asks a question about duty and friendship, saying that he has gained his desired object and that Saudasa is a cannibal; he asks whether it is proper to return.

Utanka asks whether he should return to Saudasa, whom he calls a cannibal, and Saudasa advises him never to return because doing so would bring death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 31783-31840 confidence: high

Yudhishthira is pleased by Bhima's words; the others headed by Arjuna agree; the Pandavas resolve to bring the wealth and order their forces to march under the Dhruba constellation and day.

The Pandavas resolve to retrieve the wealth, choose Dhruba timing, receive blessings, perform worship, and set out.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 31843-31890 confidence: medium

Vaisampayana reports that the party sets out cheerfully with men and animals; wheels clatter, and praise-singers hymn them while the army supports them.

The party sets out, crosses lakes, rivers, forests, and gardens, and arrives at a mountain site treated as auspicious and requiring ritual action.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 32303-32374 confidence: high

Vyasa says he, Paila, and Yajnavalkya will perform the rites; fixes the full moon of Chaitra for initiation; orders preparations and expert horse selection; and directs that the horse wander over the earth with its seas.

A worthy horse is selected, loosened according to scripture, and sent to wander the whole earth while displaying the king's glory and being guarded by Arjuna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 32377-32441 confidence: medium

Hastinapore's people crowd together to see Arjuna and the horse, speak of the son of Kunti and his bow, and bless him to go safely and return free from danger.

The gathered citizens bless Arjuna, tell him to go safely, and say they will behold him when he returns.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 32377-32441 confidence: medium

The horse roams wherever it likes over the Earth already conquered by the Pandavas, turns from north toward east, and is followed slowly by Arjuna.

Arjuna follows the released sacrificial horse across regions, and many kings and peoples engage him in battle during the horse's wandering.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 35999-36057 confidence: high

Dhritarashtra seeks permission for forest retirement; Gandhari asks when he will go to the forest after obtaining permission from Vyasa and Yudhishthira.

Dhritarashtra repeatedly seeks permission to retire into the forest or woods with Gandhari as companion.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 36060-36101 confidence: medium

"I pray you with joined hands to dispel all remembrance of it from your hearts."

Dhritarashtra presents himself and Gandhari as old, bereaved, and seeking permission, protection, and pardon from the people.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 36104-36162 confidence: high

Dhritarashtra tells the citizens he is old, sonless, and cheerless, seeks retirement into the forest with Gandhari, has permission from the Island-born Krishna and Yudhishthira, and asks the people to grant permission.

Dhritarashtra seeks permission to withdraw from public life into the forest with Gandhari.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 36230-36288 confidence: high

Dhritarashtra sends Vidura to Yudhishthira, says he will retire to the woods on Kartika's full moon, and asks wealth for Sraddha rites for slain persons.

Dhritarashtra has performed preliminary rites and plans to leave for the woods on an appointed full moon day.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 36230-36288 confidence: medium

Bhima recalls the Pandavas' long anxiety, painful incognito period, Draupadi's suffering, Yudhishthira's black deer-skin, thirteen years in the woods, and the dice game.

Bhima recalls years in the woods, incognito residence, Draupadi's hardship, Yudhishthira's black deer-skin, loss of ornaments, and the dice game.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34644-34761 confidence: medium

Kshatriyas require Brahmanas for assistance; fearing Rama, some fled to forests and mountains, lacked Brahmanas, and their children became Vrishalas or Sudras.

Kshatriyas flee to forests and mountains through fear of Rama, cannot obtain Brahmana assistance, and their children fall from Kshatriya status to Sudra status.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 35106-35237 confidence: medium

Praya means remaining seated in a spot, abstaining from food and drink, to cast off one's life-breaths.

Praya is defined as remaining seated, abstaining from food and drink, in order to cast off one's life-breaths.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 14084-14185 confidence: low

Agastya says Time assails Righteousness and that he should go to heaven before unrighteousness, ignorance, improper hearing of Vedas, unrighteous rule, disregard of social distinctions, and oppression of the weak prevail.

Agastya says Time assails Righteousness and that he should go to heaven before unrighteousness, ignorance, disregard of social distinctions, and domination of the weak prevail.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1770-1853 confidence: high

Vasudeva asks Jamvavati's permission to leave, and she gives a long protective blessing invoking Brahma, Siva, Kasyapa, rivers, natural forces, ritual elements, ancestors, planets, time-divisions, and other powers.

Vasudeva receives permission and blessings, takes leave of kin, and leaves in connection with penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 27864-27905 confidence: medium

Yudhishthira tells Vyasa, Narada, and the sages that their words have comforted him, that he has wealth to worship the gods, that he will perform a sacrifice with their assistance, and that he asks to reach the Himalaya mountains safely because the Himalayan regions are full of wonders.

Yudhishthira asks for safe passage to the Himalaya mountains, which he describes as full of wonders, and the sages direct the king, Krishna, and Arjuna to repair there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 27908-27990 confidence: high

Krishna says he has long been away from Vasudeva, Valadeva, and other Vrishni leaders and now desires to repair to Dwaravati, asking Arjuna's assent.

After the enemies have been defeated and Yudhishthira's rule secured, Krishna says there is no longer a need to remain and asks leave to go to Dwaravati.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 36414-36453 confidence: high

Dhritarashtra fixes the hour of departure for the woods, summons the Pandavas, accosts them with Gandhari, has minor rites performed by Vedic Brahmanas on the full moon of Kartika, and causes his daily worshipped fire to be taken up.

The passage repeatedly identifies Dhritarashtra's planned and enacted departure for the woods or great forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 36414-36453 confidence: medium

Dhritarashtra fixes the hour of departure for the woods, summons the Pandavas, accosts them with Gandhari, has minor rites performed by Vedic Brahmanas on the full moon of Kartika, and causes his daily worshipped fire to be taken up.

Before leaving, Dhritarashtra has rites performed, takes up the fire he worships daily, and changes from usual robes into deer-skins and bark.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 36456-36534 confidence: high

Crowds watch as the old king, weak and trembling with joined hands, proceeds through the principal street, exits by the principal gate, and tells the people to return home.

Dhritarashtra exits the city for the forest, and Kunti insists on continuing to the woods despite family pleas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 36456-36534 confidence: high

Crowds watch as the old king, weak and trembling with joined hands, proceeds through the principal street, exits by the principal gate, and tells the people to return home.

Kunti says she will live in the woods, besmear her body with filth, perform penances, and serve elders; Dhritarashtra has already begun a forest departure.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 36456-36534 confidence: medium

Yudhishthira is distressed, refuses permission, reminds Kunti that she once urged them to exertion before their earlier departure to the woods by reciting Vidula's instructions, and asks her not to abandon them, the kingdom, and Draupadi.

Yudhishthira, Bhima, Draupadi, Subhadra, and the Pandavas grieve and plead or follow, but Kunti disregards the lamentations and continues.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 36537-36589 confidence: medium

Kunti recalls past royal enjoyment, gifts, and Soma sacrifice; says she urged Vasudeva for her sons' sake; rejects the sovereignty won by her children; and seeks, through penance and service to elders in the woods, to attain the regions acquired by her husband.

Kunti says she does not desire sovereignty, intends to serve elders who wish to dwell in the woods, and tells her sons to stop following her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 36828-36887 confidence: high

The Pandavas think about their mother and discuss Dhritarashtra and Gandhari living in solitary woods haunted by beasts of prey, then set their hearts on seeing the king in his forest retreat.

The desire to see the forest-dwelling elders leads Yudhishthira to organize and begin a journey from the city toward the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 36828-36887 confidence: high

Yudhishthira summons military leaders and orders the army with cars and elephants, conveyances, closed litters, carriages, granaries, wardrobes, treasuries, mechanics, and treasury officers to prepare for the road to ascetic retreats on Kurukshetra.

The king orders military, household, citizen, food, shelter, and transport arrangements for a formal march to the ascetic retreats.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 30298-30364 confidence: medium

Rejecting all objects and content with little, one should wander homeless, act equally toward mobile and immobile creatures, and neither annoy nor be annoyed by another being.

The practitioner is told to reject objects, be content with little, and wander homeless.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 30772-30857 confidence: medium

Arjuna says he will fulfill what Krishna declared, attributes the destruction of the Kaurava prince and several foes to Krishna's action and intelligence, and says he will urge Yudhishthira to dismiss Krishna for Dwaraka, where Krishna will see Valadeva and Vrishni chiefs.

Arjuna says he will accomplish what Krishna declared to him and will ask Yudhishthira to dismiss Krishna for departure to Dwaraka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 30858-30915 confidence: high

Phalguna says Vasudeva has long been absent from home, wants to see his sire, and should be permitted to go to the city of the Anarttas.

The journey is requested by Phalguna, approved by Yudhishthira, and enacted when Janarddana departs toward the Anarttas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 30724-30769 confidence: medium

Vasudeva tells Arjuna to practice the instructions relating to the Soul so that he may be freed from sins and attain absolute emancipation; he adds that he formerly declared this same religion when the hour of battle came, and says he wishes to see his sire again.

After completing the teaching, Krishna expresses a wish to see his sire, and Arjuna proposes immediate travel to the elephant-named city and then Krishna's return to his own city.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 36592-36648 confidence: high

After hearing Kunti, the Pandavas become ashamed, desist from following her with the princess of Panchala, circumambulate and salute the king, and fail to persuade Kunti to return; household ladies lament.

Kunti insists on going into the woods despite appeals, and Dhritarashtra's party continues away from the city.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 28419-28501 confidence: medium

The Brahmana says the mystery has been declared, asks permission to leave, and the disciple goes away according to his pleasure.

After declaring the mystery, the Brahmana asks permission to leave; the disciple goes away, and Vasudeva later says the Brahmana disappeared.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 36651-36693 confidence: high

Following Vidura's advice, Dhritarashtra takes up residence on the sacred banks of the Bhagirathi.

The old king leaves settled royal surroundings for sacred banks, Kurukshetra, and forest retreats, where he adopts vows and penances.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4468-4550 confidence: high

Ashtavakra, practicing severe penances and desiring marriage, asks the Rishi Vadanya for his daughter Suprabha; Vadanya agrees to bestow her but commands a journey to the sacred North.

A suitor seeking marriage is commanded by the bride’s father to journey to the sacred North, see sacred places, worship a female ascetic, and return before taking the bride’s hand.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4552-4634 confidence: high

Bhishma says Ashtavakra sets out northward, reaches the Himavat mountains peopled by Siddhas and Charanas, bathes in the sacred Vahuda, offers water oblations, spreads Kusa grass, and rests overnight.

Ashtavakra sets out on a northward journey, passes sacred waters and mountains, receives supernatural hospitality, and later says he will proceed to his journey’s end under Vadanya’s command.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 36784-36825 confidence: high

"Upon the retirement of the chief of the Kurus into the forest," the Pandavas grieve for their mother and the citizens of Hastinapura are deeply sorrowful.

The old king retires into the forest, and Kunti casts off kingly prosperity to choose life in the woods; the community reflects on their departure from courtly comfort.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 36890-36929 confidence: medium

Yudhishthira "ordered his troops...to march out" and a clamour arose: "Equip, Equip!"

The passage explicitly presents the king ordering a march and setting out with heroes, troops, vehicles, animals, weapons, and a large public following.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 37087-37141 confidence: medium

Dhritarashtra says Vidura is well, performing austere penances, “subsisting on air alone,” and sometimes seen by Brahmanas in the empty forest.

Vidura is located in an empty forest, performing severe austerities, living on air, and avoiding ordinary food.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 5652-5719 confidence: medium

Vaisampayana says Bhishma, son of Ganga, had been overthrown in battle by Arjuna and lay on a hero's bed while awaiting the auspicious time to leave the physical frame; Yudhishthira and his brothers ask him questions.

Bhishma waits for an auspicious time when he can take leave of the physical frame and, after hearing the Rishis, regards himself as already in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 37207-37264 confidence: medium

After the high-souled Pandavas are seated, Vyasa addresses Dhritarashtra and asks about penances, residence in the woods, grief over slain sons, clear perceptions, and firmness in forest life.

Dhritarashtra is questioned about forest residence, penances, fasting, removal of grief, clarity of perceptions, purity of disposition, and increase of knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 29155-29253 confidence: medium

The grandsires tell Rama to cease slaying Kshatriyas and practice the austerest penances; Jamadagni's son does so and attains difficult success.

The tale is applied to Rama with the instruction to cease slaying Kshatriyas and practice severe penances, which he does before attaining success.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 6301-6326 confidence: medium

Pratarddana approaches Divodasa; Divodasa rejoices, considers Vitahavya's sons already slain, installs Pratarddana as Yuvaraja, and orders him to march against those sons in battle.

Divodasa installs Pratarddana as Yuvaraja and commands him to march against the sons of Vitahavya; Pratarddana then crosses the Ganga toward their city.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 29526-29571 confidence: low

The forest mode is described for ascetics in the woods subsisting on fruits, roots, and air; domesticity is ordained for all orders; the paths are called paths to deities and causeways of piety.

The forest mode of life is described as a distinct disciplined life for ascetics in the woods who subsist on fruits, roots, and air.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 37750-37814 confidence: medium

“These two mothers of thine, subsisting now upon fallen leaves of trees, and observing vows similar to mine, will not live long.”

Dhritarashtra says the purpose of his life has been attained and asks permission to undertake the austerest penances, while the two mothers practice severe vows.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 37816-37875 confidence: high

Yudhishthira weeps before Gandhari, says he cannot obstruct penances, states that penance attains the Supreme, and laments the destruction or reduction of kinsmen and allied groups.

The elders remain for penances, while Kunti insists that the sons must leave so the penances are not obstructed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 6823-6886 confidence: medium

Soma says a Brahmana should dwell in the preceptor's abode, study the Vedas or Pranava, renounce wrath and earthly attachments, become a Yati, and view beings equally.

Soma says a Brahmana should reside in a preceptor's abode for study and that a Brahmana unwilling to leave home for knowledge is condemned.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 37878-37964 confidence: medium

Dhritarashtra tells Sanjaya to go where the fire will not burn him and says, "we shall suffer our bodies to be destroyed by this fire and attain to the highest goal."

Sanjaya is instructed to leave, survives the conflagration, is later seen among ascetics on the Ganga, and departs for Himavat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 37966-37978 confidence: medium

"Hearing of the exit of Dhritarashtra from this world, the high-souled Pandavas all gave way to great grief."

Dhritarashtra's death is phrased as an exit from this world, followed by ritualized grief and response.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39159-39259 confidence: high

The Pandavas resolve to retire from the world for merit; Yudhishthira brings Yuyutsu forward and installs Parikshit and Vajra as rulers in Hastinapura and Shakraprastha.

The king and his companions arrange succession, reject worldly rule, adopt bark garments, and leave the city for a final journey.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39261-39364 confidence: medium

The heroes reach the sea of red waters; Arjuna still carries Gandiva and two inexhaustible quivers; the embodied deity of fire stands before the Pandavas, closes their way, and identifies himself.

The fire deity says Gandiva was procured from Varuna, tells Arjuna he no longer needs it, and Arjuna casts the bow and quivers into the sea.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 37981-38031 confidence: medium

Pritha/Kunti abandoned the prosperity of her sons and desired to reside in the woods; Yudhishthira laments that she was burnt like a helpless creature and says the course of Time is subtle and difficult to understand.

The king is described as having ruled the Earth before practicing penances, and Pritha/Kunti is said to have abandoned the prosperity of her sons for dwelling in the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 38034-38106 confidence: medium

Narada reports that the old king’s sacrificial fires were ignited and later abandoned; the Yajaka Brahmanas cast them off in the woods, where they spread into a conflagration. Dhritarashtra died on the banks of Ganga in contact with his own sacred fire and attained a high goal. Narada also says Kunti attained success and instructs water rites.

Dhritarashtra’s own sacrificial fire is described as spreading through the forest and becoming the fire through which he departs this world and attains a high goal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 38034-38106 confidence: medium

Narada reports that the old king’s sacrificial fires were ignited and later abandoned; the Yajaka Brahmanas cast them off in the woods, where they spread into a conflagration. Dhritarashtra died on the banks of Ganga in contact with his own sacred fire and attained a high goal. Narada also says Kunti attained success and instructs water rites.

Dhritarashtra is described as having entered the woods, subsisted on air, and later made his exit from the world after years in forest life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38402-38504 confidence: medium

The ascetics answer that Samva will bring forth a fierce iron bolt for the destruction of the Vrishnis and Andhakas; they also foretell Rama’s entry into the ocean after casting off his body and Krishna’s piercing by the hunter Jara.

The ascetics foretell that Rama will enter the ocean after casting off his body and that Jara will pierce Krishna while Krishna lies on the ground.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38506-38592 confidence: high

Janardana understands that the thirty-sixth year has arrived and Gandhari’s grief-born words are about to transpire; he notes similarity to Yudhishthira’s omens before battle and commands the Vrishnis to make a pilgrimage to sacred water at the sea-coast.

Krishna commands the Vrishnis to make a pilgrimage to sacred water, messengers proclaim the journey to the sea-coast, Apsaras call them to set out, and the clans depart to Prabhasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38594-38681 confidence: high

Uddhava, wise and versed in Yoga, goes to the sea-coast, takes leave to depart from the world, and proceeds on a great journey filling the welkin with splendour; Krishna salutes him and does not prevent him because he knows Vrishni destruction is near.

Uddhava takes leave for a great journey while Krishna knows the Vrishni destruction is near and does not prevent him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38683-38753 confidence: high

Keshava sees Rama in Yoga; a mighty white snake issues from his mouth, leaves the human body as a thousand-headed mountain-sized red-eyed Naga, proceeds to the ocean, and is received and worshipped by Ocean, celestial snakes, and sacred Rivers with ritual honours.

Rama in Yoga is associated with a mighty white thousand-headed Naga issuing from his mouth, leaving the human body, and proceeding toward the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38683-38753 confidence: medium

Keshava sees Rama in Yoga; a mighty white snake issues from his mouth, leaves the human body as a thousand-headed mountain-sized red-eyed Naga, proceeds to the ocean, and is received and worshipped by Ocean, celestial snakes, and sacred Rivers with ritual honours.

The departing Naga proceeds toward the ocean and is received by Ocean, celestial snakes, and sacred Rivers with ritual honours.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38683-38753 confidence: medium

After his brother departs from the human world, Vasudeva wanders in the lonely forest, sits on bare earth, recalls Gandhari's and Durvasas's words, thinks of the destruction of the Vrishnis, Andhakas, and Kurus, concludes his own departure hour has come, and lies down in high Yoga after restraining senses, speech, and mind.

Vasudeva is called the Supreme Deity, concludes that his own departure has come, wishes to die for stated cosmic and truth-establishing purposes, restrains his faculties, and lies down in high Yoga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38755-38828 confidence: high

Jara, hunting deer, mistakes Keshava lying on the earth in high Yoga for a deer and wounds his heel with a shaft; he then sees a yellow-robed many-armed man, fears offense, touches Keshava's feet, and is comforted.

After being wounded and comforting Jara, Keshava ascends upward, fills the welkin with splendor, and reaches Heaven and his own inconceivable region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38755-38828 confidence: medium

Dwaraka appears like a woman bereft of her husband; women once protected by the Lord of the universe are lordless and wail when Arjuna arrives; 16,000 women had been wedded to Vasudeva, and Arjuna cannot look at the bereaved women because of tears.

Women formerly protected by the Lord of the universe are described as lordless, deprived of Krishna and their sons, and wailing when Arjuna arrives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38830-38907 confidence: high

Krishna’s reported instructions: Arjuna will come to Dwaravati, care for women and children, perform funeral rites, and after his departure Dwaravati will be swallowed by the ocean; Krishna will retire with Rama to a sacred place.

Krishna retires to a sacred place with Rama, Vasudeva prepares to cast off life, Arjuna says the hour of departure is at hand, and a seventh-day sunrise evacuation is set.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38909-38971 confidence: medium

Arjuna spends the night in Keshava's mansion, is overcome with grief; at dawn Vasudeva attains the highest goal through Yoga; women in the mansion wail, dishevelled and without ornaments, and named women throw themselves on their lord's bodies.

Vasudeva is said to attain the highest goal through Yoga at dawn.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38909-38971 confidence: high

On the seventh day Arjuna sets out in his car; widows, servants, warriors, citizens, country people, children, Brahmanas, Kshatriyas, Vaisyas, Sudras, sixteen thousand harem women, Vajra, and many widows follow in a vast procession described as ocean-like.

After funerary rites, Arjuna escorts a vast group of widows, women, children, aged people, servants, citizens, and remaining lineage members away on the seventh day.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38973-39053 confidence: high

Arjuna escorts the Vrishni women by slow marches, resting them in forests, mountains, and by streams, then encamps in the country of the five waters.

Arjuna leads the Vrishni women and other survivors away from Dwaraka through forests, mountains, streams, and onward to new settlements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 39055-39111 confidence: high

Arjuna says Krishna 'has, with Rama, cast off his body and ascended to Heaven,' and that at Prabhasa the Vrishni heroes were destroyed through iron bolts generated by a Brahmana curse.

Krishna, with Rama, is said to have cast off the body and ascended to Heaven; Krishna/Vishnu is later described as having left the Earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 39055-39111 confidence: medium

Arjuna reports that Abhiras from the country of the five waters carried away thousands of Vrishni ladies while he could not string his bow, lost strength, failed to summon weapons, and exhausted his arrows.

After Krishna is no longer seen, Arjuna reports failing to string his bow, losing arm-strength, failing to summon weapons, and lacking the divine form that formerly consumed enemies before his chariot.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 39113-39157 confidence: high

Krishna lightened the burden of the Earth, cast off his human body, and attained his own high seat; Arjuna, with Bhima and the twins, accomplished the great work of the gods.

Vyasa says Krishna lightened Earth's burden, the Pandavas accomplished the great work of the gods, and the time has come for their departure from the world.
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The Markandeya Purana A PLOT AGAINST KHANITEA. / CAUTO CX?11. / THE PLOTTERS WEBE DESTROYED IGBOMINIOHSLY. / CANTO CXFIIT.; lines 33822-33923 confidence: high

Khanitra laments that through fate and his own sin four brahmans, his brothers’ purohitas and sacrificing priests, have perished, and he condemns himself as the cause of their destruction.

Khanitra’s remorse over the brahmans’ deaths leads him to anoint his son and depart to the forest for austerities.
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The Markandeya Purana BI!S?CBIPT10N OF THE NTOHIS. / DESCRIPTION OP THE NIDHIS. / Canto LXIX. / KING GTTAMA BANISHED HIS QUEEN.; lines 22823-22997 confidence: high

The queen refuses a wine-cleansed cup in the sight of kings; the enraged king, breathing hard like a serpent, orders the door-keeper to take her to a desolate forest and abandon her.

The king orders the queen taken to a desolate forest and abandoned, and the door-keeper carries out the order.
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The Markandeya Purana CAHTO IV. / Canto V. / CANTO V. / Canto YI.; lines 1264-1280 confidence: high

The heading summary says Baladeva went to the Maivata forest to avoid siding with the Pandavas and Kauravas.

Baladeva goes to the Maivata forest to avoid siding with the Pandavas and Kauravas, and Rama deliberates about approaching Duryodhana or siding with the Pandavas.
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The Markandeya Purana CAHTO VI, / CANTO VI. / CANTO Vt. / CANTO VI.; lines 1618-1730 confidence: medium

Rama resolves to expiate the act through a twelve-year vow, with confession as the highest penance; he identifies the undertaking as a pilgrimage and goes to the Pratiloma Sarasvati.

Rama resolves on a twelve-year vow, makes confession the utmost penance, calls the undertaking a pilgrimage, and goes to Pratiloma Sarasvati.
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The Markandeya Purana CAKTO CXXI. / CABTO CXXXI, / CANTO CXXXi. / CONTEST BETWEEN AVIKSHIT AND MABUTTA. 663; lines 36596-36640 confidence: high

Marutta is described as eldest and best of eighteen sons, ruling the whole earth for eighty-five thousand years, offering peerless sacrifices, anointing his eldest son Narishyanta as king, and departing to the forest.

Marutta hands kingship to Narishyanta and departs to the forest, where he practices austerities.
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The Markandeya Purana CANTO CVIII. / Canto CYIII. / Canto OIX. / CANTO CIX.; lines 31726-31838 confidence: high

Manini weeps silently, her tears fall on the king's body, and after repeated questioning she shows him a grey hair among his abundant locks.

The grey hair moves from an observed bodily sign to the king's stated reason for entering the forest and leaving worldly pleasures.
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The Markandeya Purana CANTO CVIII. / Canto CYIII. / Canto OIX. / CANTO CIX.; lines 31726-31838 confidence: high

"in old age there is resort to the forest"; the king adds that earlier generations acted so and tells Manini not to grieve.

The king teaches that old age has its own proper action: resort to the forest, following prior generations.
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The Markandeya Purana CANTO CVIII. / Canto CYIII. / Canto OIX. / CANTO CIX.; lines 31726-31838 confidence: medium

The king says his time has come to dwell in the forest, that the grey hair is a messenger from Death, and that he will place his son in the kingdom, abandon worldly pleasures, and perform austerities until Yama's troops arrive.

Before abandoning worldly pleasures, the king says he will place his son in the kingdom and then perform austerities until Yama's troops arrive.
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The Markandeya Purana CANTO cxvn. / A PLOT AGAINST KHANITEA. / CAUTO CX?11. / THE PLOTTERS WEBE DESTROYED IGBOMINIOHSLY.; lines 33774-33819 confidence: medium

The canto synopsis states that Khanitra heard of the destruction of the family priests, lamented, took blame on himself, resigned the kingdom to Kshupa, departed to the forest, and died there in sanctity.

The synopsis says Khanitra took blame on himself, resigned the kingdom to his son Kshupa, departed to the forest, and died there in sanctity; the verse narrative also shows him reproaching himself.
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The Markandeya Purana CANTO CXX. / CANTO CXXI. / Canto CXXTI.J / CANTO mu.; lines 34665-34699 confidence: medium

The summary says the freed son refused to marry the princess after she saw him overpowered; she vowed to marry no one else, departed to the forest, and wore herself away with austerities.

The princess vows to marry no one else, departs to the forest, and wears herself away through austerities.
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The Markandeya Purana CANTO CXXIY. / KARANBHAMA BESCUED AVIKSHITA. / CANTO CXXIY. / CAKTO CXXV.; lines 35035-35216 confidence: medium

The Canto CXXVI heading states that Avikshita, while hunting, found a Daitya who had seized a maiden calling herself his wife; he killed the Daitya; the gods appeared and offered a boon; he asked for a son, and they said he would have a son by her who would be a universal monarch.

The next canto opens with the prince going into the forest to hunt, and the heading links this hunt to the later encounter with the Daitya and maiden.
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The Markandeya Purana CANTO CXXTI- / CANTO CXXTI. / CANTO CXX?II. / AVIKSHIT BBFUSEB TO BE KING.; lines 35762-35816 confidence: high

The father is described as having given gifts, performed ceremonies, protected the earth righteously, conquered enemies, and as desiring to depart to the forest before addressing Avikshit.

The father says he is old and is going to the forest; the narration also identifies his wish to go to the forest to perform austerities.
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The Markandeya Purana CANTO CXXTI. / CANTO CXX?II. / AVIKSHIT BBFUSEB TO BE KING. / CANTO CXXYIIL; lines 35819-35872 confidence: high

Karandhama takes Vira to the forest for restrained austerities; after a thousand years of arduous austerity, he quits his body and gains Indra's world.

Karandhama takes Vira and departs to the forest to practice austerities.
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The Markandeya Purana Canto CYIII. / Canto OIX. / CANTO CIX. / CANTO CIX.; lines 31841-31948 confidence: high

The king wants to depart to the forest and asks astrologers for auspicious days and moments to anoint his son; the astrologers become confused and say their knowledge has perished after hearing him.

The king plans to depart to the forest and first seeks the auspicious time for anointing his son.
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The Markandeya Purana CANTO evil. / CANTO CVIII. / Canto CYIII. / Canto OIX.; lines 31680-31723 confidence: medium

Canto synopsis: praise of the Sun; Markandeya tells of king Rajya-vardhana; queen sorrows over a grey hair; the king resolves to depart to the forest; vassals and subjects try to dissuade him, perform austerities, go to Kama-rupa, continue worship, and the Sun appears bodily.

The synopsis says the queen finds a grey hair in the king’s head, she sorrows, and the king resolves to depart to the forest.
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The Markandeya Purana CANTO JLXXn. / Canto LXXIII. / CANTO LXXIY: / Canto LXXIY.; lines 23817-23924 confidence: medium

A neighboring king, Vimarda, ousts Svarashtra. Svarashtra goes to a forest, lives on a sandbank in the Vitasta, and performs severe austerities involving fire, rain, water, fasting, and strict rites.

Svarashtra loses his power and kingdom, leaves for the forest, and undertakes severe austerities.
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The Markandeya Purana Canto LIX. / CANTO LIX. / Canto LX. / CANTO Ml.; lines 21227-21336 confidence: medium

The brahman wishes to see the earth with forests, gardens, and towns. A guest skilled in medicinal herbs and magic arrives and describes countries, towns, forests, rivers, mountains, and sanctuaries.

The brahman wants to see the earth; a magic-skilled guest gives an herb-based foot-ointment that enables travel to Hima-vat.
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The Markandeya Purana CANTO Ltl. / Canto LIl. / Canto LIII. / CANIO LIII.; lines 15036-15138 confidence: medium

Rishabha begets Bharata, installs him, becomes an ascetic in Pulaha's hermitage; Bharata receives the Hima-named southern country, the land is called Bharata after him, and Bharata later gives the kingdom to Su-mati and departs to the forest.

Rishabha installs Bharata and becomes an ascetic; Bharata later transfers the kingdom to Su-mati and departs to the forest.
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The Markandeya Purana CANTO LVni. / Canto LIX. / CANTO LIX. / Canto LX.; lines 21132-21224 confidence: medium

A young brahman applies a magic ointment to his feet, reaches the Himalaya in half a day, but snow dissolves the ointment and he loses his way.

The young brahman applies magic ointment to his feet and reaches the Himalaya mountains in half a day.
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The Markandeya Purana Canto LXIX. / KING GTTAMA BANISHED HIS QUEEN. / CANTO LXIX. / Canto LXX; lines 23079-23112 confidence: medium

The king prostrates before the great muni, mounts his chariot, and goes to the forest Utpalavata mentioned by the muni.

After prostrating before the muni, the king mounts his chariot and goes to the forest named by the muni.
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The Markandeya Purana CANTO LXV. / Canto LXVI. / CANTO LXVr. / CANTO f.XVI.; lines 22432-22479 confidence: medium

Markandeya says Sva-rocis hears the bird, becomes disturbed, takes his wives to another grove for austerities, performs severe austerities with them, and reaches pure worlds with every stain removed.

After the bird’s speech, Sva-rocis leaves for another grove to practice austerities.
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The Markandeya Purana CANTO LXVni. / BI!S?CBIPT10N OF THE NTOHIS. / DESCRIPTION OP THE NIDHIS. / Canto LXIX.; lines 22748-22820 confidence: medium

The synopsis states that King Uttama banished his queen to a forest, that a brahman whose wife had been carried off invoked the king's help to recover her, and that the king reached a muni's hermitage and was censured.

The synopsis says Uttama banished his queen to a forest because of her persistent unloving behavior.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24759-24938 confidence: high

Yama and Yamuna are born; Sanjna painfully endures the Sun's splendour and wonders where she can go for ease.

Sanjna cannot bear the Sun's splendour, leaves, goes north, practices austerities, and changes into a mare's shape.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24759-24938 confidence: medium

Sanjna goes to her father Tvashtri/Visvakarman, is honored, and is then admonished that her proper residence is her husband's house and told to return.

Sanjna seeks refuge with her father, but her father admonishes her that her proper residence is her husband's house and tells her to go back.
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The Markandeya Purana CANTO LXXV. / KING DGRCIAMA MAREIES REVATI.' / CANTO LXXV. / Canto LXXYI.; lines 24466-24483 confidence: medium

On reaching boyhood, he revealed the fraud, abandoned his princely state, and became an ascetic.

After revealing the fraud, the figure abandons his princely state and becomes an ascetic.
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The Markandeya Purana CANTO LXXXI. / CANTO LXXXI. / CANTO LNXXI. / CANTO LXXXL; lines 25711-25762 confidence: medium

The goddess issues from Vishnu’s eyes, mouth, nose, arms, heart, and breast, and stands before Brahma.

The goddess issues from Vishnu’s body and, when she quits him, he rises from his couch in the universal ocean.
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The Markandeya Purana Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII. / Canto LXXXL; lines 25341-25368 confidence: medium

King Su-ratha is defeated and driven from his kingdom, takes refuge in the forest with a muni, meets a vaisya driven from home by relatives, and both ask the muni about selfish feelings still possessing them.

Both the defeated king and the expelled vaisya are removed from their homes and seek explanation from a muni in the forest.
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The Markandeya Purana Canto LXY. / HAPPINESS IN WEDDED LIFE. / CANTO LXV. / Canto LXVI.; lines 22266-22314 confidence: medium

Canto synopsis: Sva-rocis has three sons and settles them in separate kingdoms; later he meets a forest goddess, fathers Nijuti-mat Svarocisha who becomes a Manu, is admonished by two ducks, adopts religious life, and dies.

Sva-rocis considers leaving his wives after criticism but continues pleasure for six hundred years; the synopsis says he later gives himself to religious life and dies.
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The Markandeya Purana CANTO mu. / CANTO CXXIY. / KARANBHAMA BESCUED AVIKSHITA. / CANTO CXXIY.; lines 34918-35032 confidence: medium

The princess chooses a boon: if the prince does not want her, religious austerities will be her husband and no other.

The princess, after declaring Avikshita her only desired husband and being unwanted, is released by relatives and goes to the forest to practice austerities.
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The Markandeya Purana Canto OY. / CANTO or. / CANTO CYL / Canto CVI.; lines 31067-31173 confidence: high

Sanjna tells Chhaya she will go to her father's abode and instructs her shadow to remain, honor the children, and not reveal the matter; Chhaya agrees with stated exceptions.

Sanjna leaves the Sun, later turns into a mare, departs to the Northern Kurus, and practices fasting austerities.
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The Markandeya Purana CANTO T,XXV7. / Canto LXXYII. / Canto LXXXL / CANTO LXXXI.; lines 25371-25480 confidence: high

Hostile kings defeated Suratha; afterward his corrupt ministers robbed him of treasury and army, leaving him deprived of sovereignty.

Suratha loses sovereignty and departs alone on horseback to a dense forest.
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The Markandeya Purana Canto V. / CANTO V. / Canto YI. / CAHTO VI,; lines 1283-1393 confidence: high

The speaker asks about slaying King Duryodhana, calls him his royal son-in-law and disciple, says he will go neither to Arjuna nor Duryodhana, and says he will bathe at holy bathing places while the Kurus and Pandavas end.

The speaker refuses both Arjuna and Duryodhana, then takes leave of the named figures and goes to Dvaraka.
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The Markandeya Purana CANTO VH. / Canto VII. / THE BIETH OF THE SONS OF DRAUPADI. 33 / M CANTO VIL; lines 1843-1951 confidence: high

Visvamitra asks for the earth with ocean, mountains, villages and towns, the kingdom with army, treasury and treasure, and all possessions except wife, son, body, and virtue.

The king grants the earth, kingdom, army, treasury, and possessions, then departs the realm in bark clothing with wife and son.
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The Markandeya Purana CANTO VH. / Canto VII. / THE BIETH OF THE SONS OF DRAUPADI. 33 / M CANTO VIL; lines 1843-1951 confidence: medium

Visvamitra asks whose lordship remains after the gift; Haris-candra says Visvamitra is owner. Visvamitra orders the king to depart from the realm, remove ornaments, and wear bark clothing with wife and son.

The king is commanded to remove ornaments, wear tree bark, and leave the realm with wife and son after surrendering the kingdom.
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The Markandeya Purana Canto VII. / THE BIETH OF THE SONS OF DRAUPADI. 33 / M CANTO VIL / CANTO VIT.; lines 1954-2052 confidence: high

Visvamitra tells the noble king to go and observe his duty; the king departs, and his queen, unused to walking, follows him.

The king leaves the city with wife and son while citizens follow, lament, and ask him not to abandon them.
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The Markandeya Purana CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63 / CANTO X.; lines 3469-3624 confidence: medium

The birds introduce the father’s request, and the son says the circle of mundane existence is ever young and begins an account from the period of departure.

The son begins an account from the period of departure and describes hot moisture, blazing without fuel, vital organs, and the upward movement of Udana at death.
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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 Canto XLIII. / CANTO XLITI. / ILL OMENS PEESAGINO DEATH. / CANTO XLIII.; lines 11479-11633 confidence: high

Alarka says calamity has benefited him through the meeting; Subahu and Kasi's lord are his benefactors; ignorance was burned by the fire of the teacher's favor; he will quit the householder position, called a forest of trees of pain.

Alarka says he will quit the householder position and then offers his kingdom to the king of Kasi or Subahu.
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The Markandeya Purana Canto XLIII. / CANTO XLITI. / ILL OMENS PEESAGINO DEATH. / CANTO XLIII.; lines 11635-11692 confidence: high

The synopsis says Subahu induced the king to conquer Alarka to reclaim him to a proper frame of mind, expounds conditions for final emancipation, both depart, and Alarka resigns his kingdom to his son, goes to the forest, and attains final bliss.

The canto summary says Alarka resigns the kingdom to his son, goes to the forest, and attains final bliss.
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The Markandeya Purana CANTO XLITI. / ILL OMENS PEESAGINO DEATH. / CANTO XLIII. / CANTO XLIV.; lines 11695-11794 confidence: medium

Subahu says Alarka has been brought through distress to passionlessness through instruction; he invokes Madalasa's womb and breast, says he will seek final beatitude, and condemns neglect of kin in difficulty.

Subahu repeatedly says that after accomplishing the undertaking he will depart, including to seek final beatitude.
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The Markandeya Purana CANTO XX nr. / CANTO XXIII. / CANTO XXIil. / CANTO xxin.; lines 7218-7378 confidence: medium

The king's son leaves the city with the two Naga princes, reaches the holy river Gomati, and crosses it with them, thinking their home lies on the other side.

The Naga princes lead the king's son out of the city to the holy Gomati and cross it with him toward their home.
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The Markandeya Purana CANTO XX. / Canto XX. / THE STORY OF KUVALAYASVA, / CANTO IX.; lines 6142-6234 confidence: medium

The righteous king mounts his son Rita-dhvaja, after a solemn ceremony, on the horse and sends him away with Galava to the hermitage.

Rita-dhvaja is ceremonially mounted on Kuvalaya and sent away with the Muni Galava toward the hermitage.
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The Markandeya Purana Canto XXI. / CAKTO XXL / CANTO XSI. / Canto XXII.; lines 6668-6690 confidence: medium

The king tells his son to mount a horse, rescue brahmans, patrol the earth morning by morning and day by day, seek the brahmans' freedom from molestation, and act against numerous evil-behaved Danavas.

The king commands his son to mount a horse, rescue brahmans, patrol the earth daily, and act against evil-behaved Danavas.
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The Markandeya Purana CANTO XXXV. / CANTO XXXV. / CA'NTO XXXTI. / Canto XXXVI.; lines 10184-10241 confidence: high

Ritadhvaja reaches extreme old age, anoints his son to sovereignty, wishes to depart with his wife to the forest for austerities, and descends from his throne.

After transferring the kingdom, Kuvalayasva and Madalasa depart to the forest to practise austerities.
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The Markandeya Purana CANTO Yin. / CANTO vin. / THE STOEY OF HIEIS'-C'ANDBA. / CANTO VIII.; lines 2392-2497 confidence: medium

The c'andala pays Visvamitra, binds Haris-candra, strikes him with a staff, and leads him, grieving separation from his kin, to the c'andala's town.

After the exchange, the c'andala binds and strikes the king and leads him away to his town, separated from loved kin.
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The Markandeya Purana COTOTEIES AND BACES IN EASTEBK INDIA. / CANTO LVII. / COUNTRIES AND RACES IN SOUTH INDIA. / CANTO LYIIi; lines 18269-18316 confidence: medium

The note identifies the Dandakas as inhabitants of Dandakaranya and states that Dandaka was the forest where Rama went in banishment.

Dandaka is identified as the forest where Rama went in banishment.
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The Markandeya Purana Hirita ; see note ** p. 28. / CANTO XV. / Canto XYI. / CANTO X?I.; lines 5044-5146 confidence: medium

The son instructs the father to abandon householder life, become a hermit and mendicant, forsake fire and possessions, focus on the Supreme Soul, and attain devotion that leads to final emancipation.

The son tells the father to abandon householder life, forsake fire and possessions, become a hermit and mendicant, and attain devotion leading to final emancipation.
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The Markandeya Purana ILL OMENS PEESAGINO DEATH. / CANTO XLIII. / CANTO XLIV. / CANTO XLIY.; lines 11797-11860 confidence: medium

Alarka enthrones his eldest son as king, abandons every tie, and resorts to the forest for his own perfection.

Alarka installs his eldest son as king before abandoning ties and going to the forest for perfection.
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The Markandeya Purana ILL OMENS PEESAGINO DEATH. / CANTO XLIII. / CANTO XLIV. / CANTO XLIY.; lines 11797-11860 confidence: high

Alarka enthrones his eldest son as king, abandons every tie, and resorts to the forest for his own perfection.

Alarka, Jada, and Jada's father each abandon worldly ties or possessions and pursue perfection, final emancipation, or supreme bliss.
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The Markandeya Purana KAHISHYANTA WAS A GEEAT SACEIFICER. / CAKTO CXXXIL / CAKTO CXXXIU. / MMA CONQUERED THE KINGS AND WON SDMANA. 675; lines 37113-37167 confidence: high

Sumana conceives; Narishyanta reaches declining years, anoints Dama to the kingdom, and departs to the forest; Indra-sena goes as a female ascetic; Narishyanta follows the vana-prastha ordinance.

Narishyanta departs to the forest after anointing Dama, Indra-sena goes as a female ascetic, and Narishyanta follows the vana-prastha ordinance.
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The Markandeya Purana KING DGRCIAMA MAREIES REVATI.' / CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7.; lines 24648-24756 confidence: medium

The speaker asks who is a kinsman in worldly existence, says he has had two fathers and two mothers in this birth, declares he will practice austerities, and asks that C'aitra, the king’s son, be brought from Visala.

Ananda’s discourse on unstable kinship is followed by the king allowing him to depart to the forest, where he undertakes austerities leading to divine instruction.
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The Markandeya Purana THE BATTLE OF THE MAINA ANT) TEE HEBOH. / CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63; lines 3414-3466 confidence: medium

The father tells Sumati to study the Vedas, obey his guru, beg for food, become a householder, perform chief sacrifices, beget offspring, resort to the forest, become a wandering ascetic free from family ties, and thereby attain the Supreme Being without grief.

The father tells Sumati to live in the forest and then become a wandering ascetic free from family ties.
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The Markandeya Purana THE PLOTTERS WEBE DESTROYED IGBOMINIOHSLY. / CANTO CXFIIT. / CANTO CXIX. / KHANINKTRA WAS AN EXTRAOEDINARY SACEIFICER. 619; lines 33981-34031 confidence: low

The sonless monarch hunts to obtain flesh for a sacrifice to the pitṛs in order to gain a son; he rides alone away from his troops into a great forest with horse, bow-guard, finger-protector, arrows, sword, and bow.

Khaninetra leaves his troops and rides alone into a great forest while seeking sacrificial flesh.
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The Markandeya Purana THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI. / CAKTO XXL; lines 6520-6584 confidence: medium

S'atru-jit's son desires to depart from Patala, mounts the woman on the horse, and is perceived by Danu's offspring.

S'atru-jit's son seeks to depart from Patala and places the woman on a horse before being challenged by Danavas.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10821-10989 confidence: high

Kaikeyi asks Manthara for a sure plan so Bharata may gain the empire and Rama may be sent to the woods; Manthara begins plotting Rama’s fall.

The plan requires Rama’s departure to the woods while Bharata gains the empire and becomes firmly established.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10821-10989 confidence: high

Kaikeyí says: “This day my son enthroned shall see, / And Ráma to the woods shall flee,” and asks for a plan that Bharat may gain the empire.

Ráma is to be sent from home to the woods or wild for a fourteen-year term.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10991-11149 confidence: medium

Kaikeyí says the monarch must be told either that her soul has passed away or that Ráma is banished and her son made king; she says she cares no more for luxuries if Ráma ascends the throne.

The passage repeatedly names Ráma’s banishment or years of wandering as the outcome Kaikeyí seeks.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10991-11149 confidence: medium

Kaikeyí leaves her bower with the hump-backed maid, enters the mourner’s room, throws down pearls, gems, and ornaments, and says that Ráma must be banished and her son made king or she will die.

Kaikeyí repeatedly states that Ráma must be banished or doomed to years of wandering.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11151-11309 confidence: high

Kaikeyí demands that Ráma be sent to Daṇḍak forest for fourteen years, live as a hermit with deerskin coat and matted hair, and leave her son without a rival for the empire.

Kaikeyí demands that Ráma leave the court for Daṇḍak forest for fourteen years and live as a hermit.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11151-11309 confidence: high

Kaikeyi demands: “Transfer them, and enthrone my son”; she further demands Rama be driven to Dandak forest for “nine years and five” to dwell as a hermit with “deerskin coat and matted hair.”

Kaikeyi demands that Rama be driven to Dandak forest before morning for nine years and five.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11312-11443 confidence: medium

The monarch says Ráma and Bharat once held like place with Kaikeyí, asks whether she can endure Ráma being sent to the distant wilds for fourteen years, and says Ráma equals Bharat in sonlike love to her.

The proposed action is that Ráma be sent to distant wilds for fourteen years of banishment.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11312-11443 confidence: high

The monarch says disgrace will fall on Ikshváku’s ancient race and asks whether Ráma, “glorious, pious, pure,” should be sent to the distant wilds for fourteen years of banishment.

The passage explicitly states that Ráma is to be sent to the distant wilds for fourteen years of banishment.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11445-11509 confidence: medium

“No gift, no promise whatsoe’er / My steadfast soul shall now content, / But only Ráma’s banishment.”

Kaikeyí insists that no gift or promise will satisfy her except Ráma's banishment.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11445-11509 confidence: medium

“Now by my son, myself, I swear, / No gift, no promise whatsoe’er / My steadfast soul shall now content, / But only Ráma’s banishment.”

Kaikeyí declares that no gift or promise will content her except Ráma’s banishment.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11511-11685 confidence: high

“That Bharat o’er the land may reign, / And Ráma in the woods remain”

Ráma is repeatedly imagined as being sent to the woods, leaving home, and wandering in forest hardship.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11511-11685 confidence: high

Kaikeyí’s request is stated as: Bharat should reign and Ráma should remain in the woods.

Ráma is repeatedly described as being sent to the woods or forest, leaving royal comforts for wandering and hardship.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11686-11862 confidence: high

“Thrice I repeat it—send thy child, / Thy Ráma, to the forest wild. / But if the boon thou still deny, / Before thy face, forlorn, I die.”

Kaikeyí explicitly demands that Ráma be sent to the wild forest.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11686-11862 confidence: high

Daśaratha says he won Rāma from Heaven after long childlessness and asks how he can send away a wise, heroic, patient, lotus-eyed son.

Kaikeyī repeatedly demands that Rāma be sent to the wild forest, and Daśaratha mourns the prospect of his departure.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11864-12031 confidence: medium

Kaikeyī tells the king to send for Rāma, give rule to her son, and drive Rāma to the woods.

Kaikeyī says Rāma is to be driven to the woods as part of the transfer of rule to her son.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11864-12031 confidence: medium

Kaikeyí answers fiercely, tells the monarch to send for Ráma, and says that when her son receives rule and Ráma is driven to the woods, the king will be free from duty’s chains.

Kaikeyí states that Ráma is to be driven to the woods while her son receives rule.
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The Ramayan of Valmiki BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27103-27188 confidence: high

The travelers ask Sutíkshṇa for permission to leave, saying they wish to visit ascetic homes and saintly brotherhoods in Daṇḍak’s wood before the sun grows hot.

The travelers ask leave from a sage-host, receive permission and direction, ritually honor him, arm themselves, and depart from the hermitage.
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The Ramayan of Valmiki BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27103-27188 confidence: high

Ráma, Sumitrá’s son, and Sítá wake at morning, sip lotus-scented water, come before the Gods and sacred flame, bow in the hermit’s retreat, see the rising sun, and approach Sutíkshṇa.

The travelers sleep at the hermitage, request leave from Sutíkshṇa, receive authorization, prepare for the road, and leave the hermits’ home.
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The Ramayan of Valmiki BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27358-27417 confidence: medium

Rama speaks mildly to the Maithil monarch's child, his wife, and then the bow-armed chieftain leads the way toward holy groves beyond them.

After speaking, the bow-armed chieftain leads the way to holy groves beyond them.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24304-24458 confidence: medium

At the hermitage the queens see Ráma; he clasps their feet, Lakshmaṇ reveres them, and Sítá bows with tears. The queens embrace Sítá and speak of her forest suffering.

The queens see Ráma reft of all and Sítá pale and worn from dwelling in the wild forest.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24304-24458 confidence: medium

The ladies reach Rāma’s hermitage, see him joyless and deprived, weep, and Rāma rises to clasp their feet while they brush dust from his shoulders.

The queens see Rāma as joyless and reft of all, and lament Sītā’s visible suffering from dwelling in the wild forest.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 confidence: high

Rāma tells Bharata that Daśaratha promised Kaikeyī’s father a kingdom, later granted Kaikeyī boons, and that she requested Rāma’s exile and Bharata’s rule.

Rāma says the king’s oath and boons must be kept, so Rāma remains in exile and Bharata should rule to preserve the father’s promise.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 confidence: high

Rāma recounts that the royal father promised Kaikeyī’s father a kingdom as dowry, later granted Kaikeyī boons after she cared for him in battle, and then granted her requests that Rāma go to the forest and Bharata rule; the king ordered Rāma to live in the woods for fourteen years.

Rāma accepts a fourteen-year dwelling in the woods, goes with Lakṣmaṇa and Sītā, and plans to proceed to Daṇḍaka instead of taking the kingdom.
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The Ramayan of Valmiki Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat.; lines 25181-25308 confidence: medium

Ráma tells Bharat to place his hand on his, touch water, and efface sin; Bharat sips purifying water, denies seeking rule, and offers to dwell alone in banishment if obedience to their father requires it.

Bharat denies seeking rule and offers to dwell alone in banishment; Ráma refuses to transfer his own exile.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: medium

“True to my vow, I still will be / Observant of my sire’s decree: / Till fourteen years complete their course / That promise shall remain in force.”

Ráma says he will observe his father’s decree and maintain the promise until fourteen years are complete.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: high

Bharat reports that he and the holy guide pleaded with Rama, but Rama refused and said he would observe his father's decree until fourteen years were complete.

Rama refuses to return before fourteen years, is described as having fled to the forest, and Bharat waits for his restoration.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25639-25819 confidence: medium

The hermits plan to leave the plagued sacred wood for another forest with roots and fruit, and the sage urges Ráma to flee with Sítá before Khara injures him.

The hermits decide to leave their sacred wood and seek another forest because of demonic danger, and they advise Ráma to flee with them.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25822-25995 confidence: medium

Ráma dislikes the lonely spot because it recalls faithful Bharat, the townsmen, his mother, and Bharat’s host with horses and elephants; he leaves with Sítá and Lakshmaṇ to seek another home.

Ráma leaves a forest place because memories of Bharat’s visit and the encamped host pain him.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25822-25995 confidence: medium

Anasúyá praises Sítá’s virtue in renouncing kin, state, and wealth to follow Ráma into the woods, and teaches that devoted wives gain heaven, fame, and merit, while unfaithful women lose virtue and reputation.

Anasúyá praises Sítá for renouncing kin, state, and wealth to follow Ráma into solitary woods, and Sítá affirms she would not leave her husband.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25822-25995 confidence: medium

Rama finds the lonely spot painful because it recalls Bharat, townsmen, his mother, Bharat's camp, horses, and elephants; he leaves with Sita and Lakshman to seek another home.

Rama leaves the forest spot because its associations with Bharat, his mother, Bharat's camp, and trampled retreat cause painful remembrance.
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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: high

Ráma and Lakshmaṇ are filled with pride and happiness at Sítá’s rare honours, and the hero spends the sacred night in the hermitage honored by pious sages.

After a sacred night in the hermitage and blessings from the saints, Ráma, Sítá, and Lakshmaṇ leave for the mighty wood where monsters dwell.
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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: high

At dawn the princes bid farewell; hermits who have paid lustral rites and offerings address the pair.

The princes bid farewell, receive warnings and blessings, and Ráma leaves with Sítá and Lakshmaṇ into the mighty wood.
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The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26237-26396 confidence: medium

After further courtesies and a night at the hermitage, Rama bids the hermits farewell at dawn and travels onward with Lakshman and Sita into a forest of wild animals, ruined pools, creepers, fallen trees, cicadas, and birds.

After a night in the hermitage, Rama bids farewell and proceeds into a more threatening forest where Viradha appears.
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The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26237-26396 confidence: medium

After being entertained for the night, Rāma bids the hermits farewell at morning and goes onward through a mighty forest with deer, pards, bears, ruined pools, creepers, prostrate trees, cicadas, and birds, accompanied by Lakṣmaṇ and his spouse.

After being entertained in the hermitage, Rāma departs at morning and enters a deeper forest where Virādha appears.
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The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26398-26573 confidence: medium

Ráma says, “let Virádha still / Hurry us onward as he will,” because he goes along the path they had chosen.

Virádha carries Ráma and Lakshmaṇ through the forest, and Ráma notes that the giant is taking them along the path they had chosen.
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The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26398-26573 confidence: medium

Virádha asks the two men who they are. He says he is born of Śatahradá and Java, called Virádha by giants, and that Brahmá’s grace gave him a body no weapon can pierce; he commands the brothers to leave the woman with him.

The brothers are wandering in Daṇḍak’s wild, and Virádha carries them along the path Ráma says they had freely chosen.
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The Ramayan of Valmiki Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56453-56519 confidence: high

Rama addresses Vibhishan, the Vanar chiefs, and allied comrades, saying the task is done; he bids the Vanars return, tells Sugriva to reign in Kishkindha, affirms Vibhishan's throne in Lanka, and announces he leaves the island.

Rama states that the dangerous task has been completed with allied aid and announces his farewell and departure from Lanka.
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The Ramayan of Valmiki Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56453-56519 confidence: high

Rama addresses Vibhishan and the Vanar chiefs as allies and comrades, says the task begun in fear is completed with their aid, and begins a long farewell.

Rama declares a long farewell, says the task has been completed, and states that he leaves Lanka's isle.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: medium

Ráma sees a radiant heavenly monarch near Śarabhanga: Indra in an aerial car with tawny coursers, canopy, nymphs, gods, saints, bards, and armed youthful attendants; Ráma points out the car and attendants to Lakshmaṇ.

Indra appears at the hermitage but departs before Ráma speaks, saying Ráma still has a great enterprise before him and will see Indra later as victor.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 27061-27100 confidence: low

The hermit says: “This calm retreat, O Prince, is blest,” and describes roots, fruits, hermits, deer, and a grove with little to dread.

The hermit offers rest in the retreat, while Ráma says he will stay only briefly and then lodges for the night with Sítá and his brother.
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The Ramayan of Valmiki Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56828-56995 confidence: low

Rama embraces Bharat, goes to the grove where Bharat lived as a hermit, and at Rama’s command the car rises and sails northward to the Lord of Gold.

At Rama’s command the wondrous car rises and travels northward to the Lord of Gold.
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The Ramayan of Valmiki Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12189-12347 confidence: medium

Ráma tells Sítá that the king and queen are consulting about the throning for his good, that the consecration rite will join him in imperial sway, and that he will go to meet the lord of earth.

After speaking with Sítá, Ráma says he will leave the comfort of his chamber to meet the lord of earth because the order bids him go.
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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: high

Sutíkshṇa tells Ráma to go south with wife and brother to Agastya, first to Agastya’s hermit brother’s wooded dwelling with Pippal trees, birds, lakes, lilies, and water birds, then farther south to Agastya’s residence.

Ráma seeks Agastya, receives route instructions from Sutíkshṇa, bows, and departs with Sítá and Lakshmaṇ.
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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

At sunrise, Ráma tells the hermit’s brother he is leaving to reverence the brother saint; the sage permits him, and the hermit shows the path.

Ráma takes leave at dawn, follows the hermit-shown path, and approaches Agastya’s dwelling with companions.
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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

Evening falls; the brothers perform rites, enter a holy grove, greet a saint, and Ráma is hosted for one night with fruit and hermit fare.

Ráma is received for the night in a hermitage and then, at dawn, asks leave to continue toward the saint he seeks to reverence.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1896-1945 confidence: medium

The agreed plan sends damsels dressed in holy hermits’ weed, skilled in blandishment and amorous wiles, to seduce the unsuspecting young recluse away from his father’s cell.

The passage describes a deliberate plan to send disguised women to beguile the young recluse and cause him to leave his father’s cell.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1896-1945 confidence: high

The agreed plan is to send damsels in holy hermits’ clothing, skilled in blandishment, to seduce the unsuspecting young recluse from his father’s cell.

The plan sends damsels disguised as hermits to beguile the unsuspecting young recluse into leaving his father’s cell and calm retreat for the city.
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The Ramayan of Valmiki Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened.; lines 49896-49982 confidence: medium

Rama raises his hands toward the ocean, lies on sacred grass, recalls Sita, and vows that the host will pass to the southern shore or Ocean will be no more.

Rama must get the host across the ocean; after reverent appeal fails, he threatens and attacks the personified Ocean to obtain passage.
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The Ramayan of Valmiki Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened.; lines 49896-49982 confidence: medium

“This day,” he cried, “the host shall pass / Triumphant to the southern shore, / Or Ocean’s self shall be no more.”

Ráma seeks passage across the ocean for the host and vows that the army will reach the southern shore or Ocean will be destroyed.
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The Ramayan of Valmiki Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 1951-2125 confidence: medium

Sumantra unfolds a council plan at the king's request; the priest tells King Lomapad that they have framed a harmless trick to draw the hermit's child from the wild.

The plan is explicitly to draw the hermit's child from his solitary wild retreat and bring him to the king, using young women as the means.
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The Ramayan of Valmiki Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 2126-2229 confidence: medium

The next day Rishyaśring goes to the place where he saw the visitants; the damsels meet him, invite him to their home, and he follows them.

Rishyaśring leaves the forest setting with the damsels, is borne away by ship, and reaches the royal town.
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The Ramayan of Valmiki Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 2126-2229 confidence: medium

After Vibháṇdak leaves for the forest, Rishyaśring hurries to the visitors; the damsels invite him to their home, he follows them, and rain from heaven gladdens the earth.

Rishyaśring leaves the hermitage setting after the damsels invite him and guide him away.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13323-13448 confidence: high

Rama speaks of protecting a loved woman’s heart, preserving his father’s truth, resigning the consecration, leaving for the wild wood, and enabling Kaikeyi to celebrate Bharat’s enthronement.

Rama states that he will leave the city without delay and go to the wild wood or wilderness, adopting a forest life.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13323-13448 confidence: high

Rama declares his wish to resign the consecration, leave the city for the wild wood, free Kaikeyi from cares, allow her to celebrate Bharat's throning, and wear deerskin, bark, and matted hair in the wood.

Rama explicitly resigns consecration and says he will turn from the city to the wild wood without delay, later calling forest life preferable to kingship.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13451-13616 confidence: medium

Lakshman says the father and Kaikeyi should be exiled instead, accuses them of trying to make Bharat king, says Rama's empire is justly his, and offers to guard the realm.

Lakshman refers to plans to banish Rama and to the forest as the place of exile.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13451-13616 confidence: medium

Lakshman says that if they intend to doom Rama to banishment, they shall stay in the lonely forest for twice seven years; he will consume the hopes of Queen Kaikeyi and the sire to make Bharat king.

Lakshman speaks of Rama being doomed to banishment and of exile in the lonely forest for twice seven years, later referring to the forest as Rama's home.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13617-13788 confidence: high

Kausalya asks whether Rama, accustomed to royal comforts, can live in the forest on gleaned grain, roots, and fruit, and says he is expelled by his father the king.

Rama is banished to the wild, resolved on banishment, and expected to live in the forest before eventual return.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13617-13788 confidence: high

Kausalya sees Rama resolved to keep his sire's decree; through tears she asks how a royal son can live on grain, roots, and fruit in the forest after being expelled by the king his sire.

Rama is described as expelled by his royal father, banished to the wild, and resolved to depart for forest life.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13617-13788 confidence: medium

Kausalya recalls long grief before Rama's birth, describes desire and woe with fire imagery fed by tears, groans, and sighs, and says she will follow him like a mother cow follows her young.

Kausalya asks to follow Rama, is dissuaded, then blesses him and expects his return.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13791-13922 confidence: high

Kauśalyā casts aside grief, purifies her lips with water, begins a benediction, and tells Rāma to go forth and return with speed.

Rāma is repeatedly told to go forth, return safely, and trust protective powers while going to Daṇḍak wood in hermit dress.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13791-13922 confidence: high

Kauśalyá sets aside grief, purifies her lips with water, begins a benediction, tells Ráma to go forth and return quickly, and invokes virtue, vow-receiving powers, and saints to keep his life.

Ráma is repeatedly told to go forth, is called banished, and is blessed for travel to Daṇḍak wood and safe return.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13924-14045 confidence: high

Kauśalyá places scent and grain on Ráma’s head, sets a protective herb on his arm as an amulet, murmurs holy texts, and speaks glad words while grieving.

Before Ráma goes to the forest, Kauśalyá gives a protective amulet, speaks blessings, invokes deities and sky quarters, and embraces him.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13924-14045 confidence: medium

“To Śiva and the heavenly host / My worship has been paid ... Let all the quarters of the sky / Protect my child from wrong.”

Kauśalyá refers to Ráma dwelling in the forest for a long time, and Ráma is said to cleave to duty after receiving her benison.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13924-14045 confidence: high

Kauśalyá places scent and grain on Ráma’s head, sets a protective herb on his arm as an amulet, and murmurs holy texts.

Kauśalyá prepares Ráma for forest departure with ritual substances, an amulet, prayers, embraces, and invocations for protection.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13924-14045 confidence: high

Kauśalyá says she has worshipped Śiva, the heavenly host, saints, ghosts, and shades; she asks the sky’s quarters to protect him in the forest, circles and embraces him, and Ráma presses her feet before going to Sítá’s home.

Ráma is blessed to go to the forest, dwell there, and leave his mother for Sítá while adhering to duty.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 14047-14217 confidence: high

Rama tells Sita that his father’s decree sends him to the woods; his father’s two boons to Kaikeyi stop Rama’s preparations, require fourteen years in Dandak forest, and make Bharat heir to the kingdom and throne.

Rama is required to leave Ayodhya and spend fourteen years in Dandak forest before seeking the wild.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 14047-14217 confidence: high

Ráma tells Sítá that his father’s decree commands him to flee to the woods; he says his father gave Queen Kaikeyí two boons, the preparations made for him are stopped, he must pass fourteen years in Daṇḍak forest, and Bharat is made heir.

Ráma is commanded by his father’s decree to leave for the woods and spend fourteen years in Daṇḍak forest.
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The Ramayan of Valmiki Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 confidence: medium

A sorrowing monarch leaves home with his queen for a far southern land, eats fruit and roots, practices penance, and fathers four sons named Havishyand, Madhushyand, Mahárath, and Driḍhanetra.

Viśvámitra flees south for penance, and Triśanku later goes to the southern region to seek ritual aid.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44487-44551 confidence: medium

“our attempt shall not be vain, / For to the task will I incite / A chieftain of sufficient might.”

Jámbaván resolves to incite a sufficiently mighty chieftain after other candidates prove unsuitable.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44487-44551 confidence: medium

No one in the host is found able to “clear the sea”; each declares his own power and daring.

The host gathers to determine who can clear the sea, Angad offers to leap toward Lankā, and Jāmbavān promises to direct a suitable champion.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: medium

The speaker says Hanumán alone can aid the Vánars, urges him to display his strength and spring over the ocean, and says the exploit will rival one who stepped through earth and sky.

The chieftain recalls Hanumán's origin and powers, urges him to leap over the ocean, and Hanumán vows to find the Maithil lady.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: medium

The speaker calls Hanumán the sure hope of the rest and urges him to rise and spring over the ocean, comparing the exploit to one who stepped through earth and sky.

The chieftain urges Hanumán to spring over the ocean, and Hanumán vows to find the Maithil lady.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44721-44745 confidence: high

Jámbaván says saints favor and chiefs commend the deed, urges Hanumán forward, and says, “Thou art our only refuge.”

Hanumán is urged by Jámbaván, supported by saints and chiefs, named as the group’s refuge, and then moves to the mountain crest to begin the task.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44721-44745 confidence: high

Jámbaván calls Hanumán Son of the Wind, says his promise cheers the Vánars, invokes support from saints and chiefs, urges him to arise, and says the Vánars depend on him as their only refuge.

Jámbaván urges Hanumán forward to attempt the task, and Hanumán immediately springs onto Mahendra’s crest.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37153-37300 confidence: medium

The speaker wonders how Sítá can remain alive while prisoned far away, asks how he will face her father, and recalls that she followed him when he was banished by his father’s decree.

The speaker says he was banished by his father’s decree and that Sítá followed him when he fled from home disinherited.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37153-37300 confidence: medium

The speaker says Sítá followed him when he was banished by his father’s decree, and recalls her purity, loyalty, face, voice, laughter, and comfort during forest wandering.

The speaker recalls that when he was banished by his father’s decree and left home disinherited, Sítá followed him.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37302-37465 confidence: medium

Rama laments helplessly in sorrow, and Lakshman replies with counsel, urging him not to sink under grief.

After lamenting, Rama accepts counsel, rises resolved, and sets out on the journey to search for Sita.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37302-37465 confidence: medium

Rama laments; Lakshman urges him not to sink under grief, to endure, and to rise and begin the search for Ravana.

After counsel, Rama rises resolved and begins the journey to search for Ravana and recover Sita.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: high

Lakshman identifies Rama as Dasaratha's eldest heir, expelled from home; Sita came with Rama, and Lakshman followed as brother and servant.

Rama is described as a royal heir expelled from home and roaming the woods; he seeks Sugriva's refuge and aid.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: high

Lakshmaṇ recounts Daśaratha’s just rule, identifies Rāma as the eldest heir and refuge of the oppressed, says Rāma was exiled to the woods, and says Sītā and Lakshmaṇ followed him.

Rāma is described as Daśaratha’s rightful heir, deprived of his right, expelled from home, and seeking Sugrīva’s aid.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37784-37809 confidence: medium

The Vanar chief speaks gently and tells Raghu’s son to hasten to Sugriva’s side.

Hanuman urges movement to Sugriva and carries Raghu’s sons on his back to find the Vanar sovereign.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: high

Hanumán, called Rávaṇ’s foe in this context, resolves to trace the captive to her hiding-place by airy pathways and prepares for the task.

Hanumán prays, announces his destination and task, and launches across the sea to search for the captive lady.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: high

Hanuman prays to Svayambhu, the Sun, the Wind, and Indra, then tells the Vanaras he will go to Ravana's city, seek the lady even in the sky, or bring the giant bound.

Hanuman begins the mission from a mountain and travels upward and across the sea by an extraordinary leap through the sky.
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The Ramayan of Valmiki Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8716-8895 confidence: medium

Asit wars with rival kings, is forced to yield, flees with two pregnant wives to the Himalaya, dies there, and one wife poisons the food of the other to destroy her pregnancy.

Asit is defeated by rival kings, flees from kingdom and battlefield with his wives to the Himalaya, and dies there.
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The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48311-48458 confidence: medium

Rama commands the host to go to the southern coast, says the demon lord stole his queen, vows to slay the fiend and free his consort, and mentions favorable omens.

Rama orders the host gathered and the Vanara army begins a southward march toward the enemy.
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The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48311-48458 confidence: high

Rama orders the host onward to the southern coast, says the demon lord stole his queen, expects her hope to revive, vows to slay the fiend and free his consort, and cites favorable omens.

Rama commands the host to collect, march to the southern coast, and proceeds southward amid the Vanara army.
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The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48460-48585 confidence: medium

Rāma says they have reached “King Varuṇ’s realm the sea” and must decide “how / To cross the flood” and “storm the giant’s isle.”

At the ocean threshold before the assault, Rāma pauses with Lakṣmaṇ and laments Sītā’s captivity and his grief.
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The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48460-48585 confidence: medium

Ráma, Daśaratha’s son, climbs Mahendra’s wooded height, sees the billowing ocean, and the Vánar legions reach the main and stand on the shore.

The army reaches the ocean, which Ráma says denies passage, and he proposes halting to plan how to cross and storm the giant’s island.
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The Ramayan of Valmiki Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8636-8713 confidence: medium

At dawn, Daśaratha tells Sumantra that treasurers with gold and gems, a force of infantry, chariots, elephants, and horses, state cars, and noble steeds should be prepared.

Daśaratha departs with treasures, a fourfold force, vehicles, horses, priests, and sages to reach Videha for the marriage-related rite.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 19909-20004 confidence: medium

The envoys are supplied with food, prepare swift horses, arrange necessities, and set out toward Kekaya's land by Vaśishṭha's order.

The envoys rapidly depart with provisions and horses, pass through many named lands, rivers, sacred sites, and natural features, and arrive by night.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 19909-20004 confidence: medium

The assembly says, “let the envoys fly”; Vaśishṭha names Nandan, Aśok, Siddhárth, Jayanta, and Vijay and gives the message: “Come to thy father’s home with haste.”

Named envoys are ordered to ride fleet horses, prepare supplies, depart swiftly, and traverse a long route to Girivraja.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20007-20169 confidence: high

The envoys say the household priest and peers send greetings and command Bharat to come quickly to his father’s house; they present rich garments, jewels, robes, and ornaments.

Envoys sent by court authorities summon Bharat to his father’s house, and Bharat agrees to leave with them after a short delay.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20007-20169 confidence: high

Envoys arrive on weary horses at a moated city, gain audience, receive honours, announce that the household priest and peers summon Bharat urgently to his father’s house, and present rich garments, gems, jewels, robes, and ornaments.

Envoys from the household priest and peers summon Bharat to his father’s house with haste; Bharat agrees to go, asks for a short delay, and takes leave of his grandfather.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20171-20343 confidence: high

Aśvapati gives trusted counsellors and animals for Bharat’s journey; Bharat remains troubled, and envoys urge him away.

Bharat receives royal equipment for travel but is anxious; envoys urge him away, and he departs with Śatrughna and a large retinue.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20171-20343 confidence: high

Aśvapati gives Bharat wealth, elephants, beads, steeds, asses, dogs, and trusted counsellors; Bharat remains troubled and is urged away by envoys and a sad vision.

Bharat receives royal gifts, animals, and travel leaders, bids farewell, mounts a car, and leaves with Śatrughna and a retinue.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20496-20619 confidence: high

"The prince is gone in hermit dress / To Daṇḍak's mighty wilderness, / And Lakshmaṇ brave and Sítá share / The wanderings of the exile there."

Rama is sent away in hermit dress to Dandak's wilderness, accompanied by Sita and Lakshman.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20496-20619 confidence: high

Bharat asks where Rama, Lakshman, and Sita are; Kaikeyi answers that Rama has gone in hermit dress to Dandak’s wilderness and that Lakshman and Sita share the exile.

Kaikeyi says Rama has gone in hermit dress to Dandak’s wilderness with Lakshman and Sita; she also denies that Rama committed the wrongdoing Bharat suspects.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20622-20786 confidence: high

Bharat asks whether the queen chased Kausalya’s son to the wild wood with bark around his waist and failed to sorrow for it.

Rama is in the wild wood wearing bark, and Bharat vows to go to the forest and bring him home again.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20622-20786 confidence: medium

Bharat says he will go to the forest, bring Rama home again, and serve him faithfully.

Bharat says he will go to the forest and bring his brother Rama home again.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20788-20845 confidence: medium

The speaker says he will honor the rites due to his brother and father, bring the long-armed lord and king back to Ayodhyá, and go himself to the forest where hermit saints dwell.

The speaker says he will bring the king back to Ayodhyá and will himself go to the wood where hermit saints dwell.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20788-20845 confidence: medium

The speaker addresses the Queen, promises due honour and rites for brother and sire, vows to bring the long-armed chief back to Ayodhyá, and says he will go to the wood of hermit saints.

The speaker says he will go to the wood where hermit saints dwell, while also telling the Queen to retire to Daṇḍak wood.
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The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49276-49447 confidence: high

Vibhishan rises with four captains and mace in hand, acknowledges Ravana as elder brother and king, says true speakers are rare, warns that death surrounds Ravana, and urges him to save himself, his town, his people, and his renown.

After Ravana rejects him, Vibhishan leaves his elder brother and king and flees to the sons of Raghu with attendants.
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The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49276-49447 confidence: high

Vibhishan rises with four captains and a mace, acknowledges Ravana as elder brother and king, warns that death surrounds him, and urges him to save himself, his town, his people, and his renown.

Vibhishan leaves Ravana after rejected counsel and flees with four attendants to Raghu's sons.
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The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49449-49611 confidence: medium

Vibhishaṇ stands above the ocean shore with four companions, sees Sugrīva and the chiefs, and declares that he is Rāvaṇ’s brother fleeing from him.

Vibhishaṇ says he fled from his brother Rāvaṇ after his counsel was rejected, leaving wife and children to seek Rāma’s aid.
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The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49449-49611 confidence: high

Vibhishaṇ stands with four companions above the ocean shore, sees Sugríva and the chiefs, and calls out.

Vibhishaṇ leaves Rávaṇ, his kin, and his own household, crosses to Ráma’s side, and presents himself as a suppliant seeking life-saving protection.
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The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49613-49779 confidence: medium

Hanumān asks how the Vānar host may cross the tide; Vibhishaṇ advises that Rāma should entreat the mighty Sea, whose channels were dug by Sagar's sons and who will not scorn Sagar's descendant.

The army must cross the tide; Vibhishaṇ advises Rāma to entreat the mighty Sea for support, after which Rāma lies on sacred grass by the ocean shore.
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The Ramayan of Valmiki Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration.; lines 20848-21017 confidence: high

Bharat rises, reproaches his mother before lords and ministers, rejects desire for kingly rule, says he knew nothing of Dasaratha's consecration plan, and says he and Shatrughna were away when Rama, Sita, and Lakshman went to banishment.

Rama is repeatedly identified as noble, truthful, guiltless, and banished; Sita and Lakshman accompany him into exile.
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The Ramayan of Valmiki Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration.; lines 20848-21017 confidence: medium

Kausalya says the realm is now Bharat's, accuses Kaikeyi of winning the empire and making guiltless Rama flee dressed like a devotee, and says she would go with Sumitra and sacred fire to the distant wood where Rama dwells; she lists the wealth of the land now made Bharat's.

Kausalya says she will go with Sumitra, guided by sacred fire, to the wood where Rama dwells.
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The Ramayan of Valmiki Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration.; lines 20848-21017 confidence: medium

Bharata rises tearful and angry, speaks before lords and ministers, rejects kingly sway, says he will not obey his mother in this, denies knowledge of Dasaratha's planned consecration, and says he and Shatrughna were away and knew nothing of Rama, Sita, and Lakshman going into banishment.

Rama's banishment is repeatedly referenced, with Sita and Lakshman named as companions and the forest described as the place where Kausalya would seek him.
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The Ramayan of Valmiki Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21135-21308 confidence: high

On the thirteenth day Bharat comes sobbing to clear the last debt, speaks to his father, and laments that Rāma has been driven to the wood and the queen left uncomforted.

Rāma's banishment to the forest is repeatedly recalled during the funeral lament and Śatrughna's later denunciation.
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The Ramayan of Valmiki Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21135-21308 confidence: medium

Śatrughna laments the loss of the father who cared for them, says Rāma is afar and the sire among the Blessed, and declares he will enter fire or dwell in the wood rather than look on Ayodhyā.

Śatrughna says he will not look on Ayodhyā and that the wood shall be his dwelling place.
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The Ramayan of Valmiki Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21135-21308 confidence: medium

On the thirteenth morning the prince, grieving, approaches the bottom of the pyre and addresses his father, asking why he has left him, while Ráma is driven to the wood and the queen is uncomforted.

Ráma is described as driven or banished to the wood, and Śatrughna says he will not look on Ayodhyá but will make the wood his dwelling place.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 confidence: high

Dasaratha tells Bharat that his uncle Yudhajit has come to summon him; Bharat prepares, bids farewell to his father, Rama, and his mothers, and departs with Shatrughna and Yudhajit.

Bharat is summoned by his maternal uncle Yudhajit and departs with Shatrughna after farewells.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 confidence: high

Daśaratha says Bharat’s uncle Yudhājit has come to summon him; Bharat prepares for travel, bids farewell to his father, Rāma, and mothers, and departs with Śatrughna and Yudhājit to Yudhājit’s city.

Yudhājit comes to summon Bharat; Bharat prepares for the road, takes leave of family, and departs with Śatrughna and Yudhājit.
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The Ramayan of Valmiki Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared.; lines 21427-21513 confidence: medium

The mighty multitude moves onward in triumph, compared to a great sea under the full moon.

The passage repeatedly identifies the prepared way as an imperial or royal road for Bharat and shows a large organized workforce preparing it for onward movement.
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The Ramayan of Valmiki Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared.; lines 21427-21513 confidence: medium

Workers skilled in many trades, along with guides who had seen the way, go forward with tools; the mighty multitude advances in triumph, compared to the sea under the full moon.

A large host advances while specialized workers prepare an imperial road and the prince's royal road under Bharat's authority.
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The Ramayan of Valmiki Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared.; lines 21427-21513 confidence: medium

The route is cleared of bush, creepers, stumps, stones, trees, plants, shrubs, pits, holes, ravines, and uneven ground; trees are also raised in desert places.

Bushes, stones, trees, valleys, pits, ravines, and hard soil are altered so that a usable route can be made for onward movement.
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The Ramayan of Valmiki Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10745-10818 confidence: high

“Come, Ráma from his home expel / An exile in the woods to dwell.”

The speaker urges the Queen to expel Ráma from home and send him to the woods or wild in banishment.
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The Ramayan of Valmiki Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10745-10818 confidence: high

The speaker says Bharat must endure evil and advises: “Ráma from his home expel / An exile in the woods to dwell,” adding that the plan secures the Queen’s welfare.

The speaker explicitly advises that Ráma be expelled from home, sent to dwell in the woods, and driven to the wild in banishment.
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The Ramayan of Valmiki Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly.; lines 21516-21593 confidence: medium

Before dawn on the day the march should begin, heralds and bards praise and bless Bharat; drums, shell, horns, and other instruments sound, and the sound pains Bharat.

The dawn is identified as the day the march will begin, and the passage shows public gathering and movement toward the hall with cars, elephants, and horses.
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The Ramayan of Valmiki Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 confidence: high

Bharat joins his hands, says he will greet Ráma in the pathless shade, declares Ráma his king, and states that if he cannot bring him back he will dwell in the wood with Ráma and Lakshmaṇ; he also says pioneers have been sent to clear the road.

Bharat declares his intention to depart for the forest, persuade Ráma to return, and lead him home for the world's advantage.
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The Ramayan of Valmiki Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 confidence: medium

Bharat turns to Sumantra and commands him to give orders for a swift march and bring the army.

The host, commanders, and households prepare vehicles and mounts after Bharat orders the march to bring Ráma back.
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The Ramayan of Valmiki Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 confidence: high

The audience weeps with thoughts on Ráma; Bharat says he will bring Ráma back or share the forest banishment with Lakshmaṇ, and has sent road-makers ahead of the army.

Bharat sends road-makers ahead, orders an army and chariot, and sets out to go to the wood to bring Ráma home.
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The Ramayan of Valmiki Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21738-21906 confidence: high

Bharat rises early, drives in a noble chariot toward Ráma, and is accompanied by priests, lords, elephants, cars, fighting men, archers, and the royal women Kaikeyí, Sumitrá, and Kauśalyá; the procession speaks joyfully of seeing Ráma.

Bharat begins a formal journey accompanied by priests, lords, queens, elephants, chariots, soldiers, and many civic occupations.
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The Ramayan of Valmiki Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21738-21906 confidence: high

Bharat rises at early morning in a noble chariot, eager to see Ráma; priests, lords, elephants, chariots, armed men, archers, and the queens Kaikeyí, Sumitrá, and Kauśalyá accompany him.

Bharat sets out with a vast retinue toward Ráma in banishment, and the stated aim is to bring his dear brother home again.
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The Ramayan of Valmiki Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21908-21927 confidence: medium

Guha asks that Bharat’s host stay and rest for the night, then go on the next day cheered by what they can offer.

Guha asks that the host rest for the night and continue on the next day.
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The Ramayan of Valmiki Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21908-21927 confidence: medium

Guha asks that the host rest its weary limbs that night and go on tomorrow after receiving what he can provide.

The host is invited to stay one night, receive what Guha can provide, and go on the next day refreshed.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21930-22110 confidence: high

At morning Rama and Lakshmana bind their hair in votive coils; Guha sends them safely across to the farther shore, and they continue with Sita in bark garments, carrying bows and arrows over rugged ground.

Guha recounts Rama, Sita, and Lakshmana crossing to the farther shore and proceeding over rugged ground in bark garments with hermit-like hair.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21930-22110 confidence: high

Bharat thanks Guha for receiving his large train and asks which path leads to Bharadvaja’s retreat through difficult, pathless land near the Ganga streams.

Bharat seeks the route through pathless land near the Ganga, and Guha offers local guides and his own escort.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21930-22110 confidence: medium

Morning comes; their hair is bound in votive coils, Guha sends them over to the farther shore, and Rama, Sita, and Lakshman travel onward in bark garments with hermit-like locks, bows, and arrows.

At morning the travelers bind their hair, wear bark coats, cross to the farther shore, and proceed over rugged ground with bows and arrows.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22113-22211 confidence: high

Kauśalyā asks what sudden pain afflicts Bharat and says that with Rāma and Lakṣmaṇa forced to flee and the king dead, Bharat is her only help.

The passage repeatedly refers to Rāma and Lakṣmaṇa being forced to flee and to Rāma and Sītā spending the night beneath a tree before going on.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22113-22211 confidence: high

Kauśalyá says the lives of the family line depend on Bharat; Ráma and Lakshmaṇ have been forced to flee, and the king has died.

Kauśalyá states that Ráma and Lakshmaṇ were forced to flee, and Guha identifies the tree and grass where Ráma and Sítá spent the night before going onward.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22214-22350 confidence: high

At daybreak on the Gangá bank, Bharat wakes Śatrughna, describes the sun waking the lotus, and tells him to call Guha to help send the army across the flood.

The group spends the night on the Gangá bank and prepares boats to carry the army across the river for the next stage of the journey.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22214-22350 confidence: high

“They went together to the tree / The bed which Ráma pressed to see”; Bharat points to “tumbled heaps of grass” where Ráma and Sítá lay.

The passage centers on the bed where Ráma and Sítá slept after leaving the kingdom, and Bharat repeatedly laments that the rightful heir lies on bare earth in the woods.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22214-22350 confidence: medium

At daybreak on Gangá’s bank, the son of Raghu wakes Śatrughna and asks him to call the lord of Śringavera, whose aid will send the army across the flood.

At Gangá’s bank, Guha, lord of Śringavera and king of the Nishádas, is called upon to help send Bharat’s army over the flood with boats.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22352-22413 confidence: high

Shouts arise from those who fire the army's huts, bathe on the shore, or carry baggage to the boats.

The passage centers on a royal expedition leaving its prior camp, crossing the Ganga, arriving at Prayaga, and proceeding toward Bharadvaja's dwelling.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22352-22413 confidence: high

Guha hears Bharat and tells his kinsmen to rise, gather every boat on the shore, and ferry the army across.

The passage centers on preparations for departure, boarding, breaking camp, crossing the river, and moving onward to Prayága and Bharadvāja’s dwelling.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22416-22555 confidence: high

Bharadvája asks why Bharat has come, recalls Ráma’s exile with wife and brother for fourteen years, and asks whether Bharat intends harm or wishes to enjoy the elder brother’s realm.

Bharadvája recounts that Ráma was ordered into forest exile for fourteen years and says he now dwells at Chitrakúṭa with his brother and wife.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22416-22555 confidence: medium

Bharat sees the hermitage from a distance, leaves his warrior multitude and war gear behind, wears linen, and proceeds on foot with Vaśishṭha before him.

Bharat leaves the army and war gear behind and approaches the hermitage on foot in linen, later explaining that troops should avoid a hermit’s home.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 confidence: medium

The passage lists abundant meats, sauces, drinks, baths, grooming articles, clothing, footwear, lakes, and grain; the host marvels at Bharadvāja’s glorious feast as if at a magic dream.

After a wondrous feast at the hermitage and a night of contentment, Bharat prepares to depart with directions toward Rāma.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 confidence: medium

In the morning, Bharat approaches the anchorite with joined hands after worship fires are fed; Bharadvāja asks whether the night and feast pleased him and his followers.

After a night at the hermitage, Bharat asks the sage how to reach Rāma and receives a route to the forest retreat.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22934-23085 confidence: high

Bharat is tearful and angry; Bharadvája counsels him, saying not to lay fault on her and that blessings will spring from banished Ráma’s wandering.

Bharat receives counsel from Bharadvája, circumambulates the saint, bids farewell, and sets out with his host.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22934-23085 confidence: high

Bharadvaja, described as a mighty wise sage, tells Bharat not to blame her and says blessings will arise from banished Rama’s wandering.

A wise sage counsels Bharat, after which Bharat performs respectful farewell actions and sets the expedition in motion.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22934-23085 confidence: medium

Bharat circles the revered saint, bids farewell, orders his men collected, and departs with chariots, elephants, infantry, royal women headed by Kausalya, and his own litter on a southward march.

Bharat leads a large party into a forest and hermit landscape, instructing them to search for Rama and Lakshman.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23088-23203 confidence: medium

Rama dwells at Chitrakuta, loves the hill and wood, shows its delights to his Videhan spouse, and says he cannot mourn despite loss of power, friends, and home.

Rama is separated from kingship, friends, and home, yet finds delight and purpose in forest residence at Chitrakuta.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23088-23203 confidence: medium

The speaker says he is deprived of power and far from home, yet loves the spot; he describes Chitrakuta’s bird-filled heights, sky-cleaving summits, and rocks of many shining colors and metals.

The speaker states that he is reft of power and far from friends and home, yet dwells in the wood and anticipates appointed years there with his spouse and Lakshman.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23206-23349 confidence: medium

“To gaze on Chitrakúṭa’s hill, / To look upon this lovely rill, / To bend mine eyes on thee, dear wife, / Is sweeter than my city life.”

Rama contrasts the forest with city life, home, and royal sway, while living with Sita and Lakshmana on forest foods.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23206-23349 confidence: medium

Rāma says that Chitrakūṭa, the rill, and Sītā are sweeter than city life; he invites Sītā to bathe, asks that the hill seem Ayodhyā and the waters Sarjú, and says Sītā, Lakshmaṇ, forest food, and daily bathing leave him without longing for home or royal sway.

Rāma contrasts the hill, stream, Sītā, Lakshmaṇ, bathing, and forest food with city life, home, and royal sway, saying he does not long for them.
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The Ramayan of Valmiki Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 confidence: medium

Ráma says Bharat likely returned to Ayodhyá, heard of the forest exile, and comes in grief and love, without evil thought, perhaps to lay the royal sway before Ráma’s feet.

Ráma, Lakshmaṇ, and Sítá are described as forced to live in the wilderness with hermit signs, while Bharat seeks Ráma’s return to hereditary kingship.
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The Ramayan of Valmiki Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting.; lines 23820-23971 confidence: medium

Within the cot Rama sits in deerskin and matted hair, described with heroic physical features, with Lakshman by his side and Sita with him.

Bharat describes Rama as one who should enjoy royal status and fine garments but now wears deerskin, matted hair, and endures sun, dust, rain, toil, and pain.
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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 directs Rama to Panchavati, four leagues away, describing deer, berries, fruit, water-brooks, shade, Godavari's pure stream, and abundant plants and blossoms.

Rama, Lakshman, and Sita are directed to leave Agastya's grove, build a cottage at Panchavati, and dwell there in obedience to Rama's father's sentence.
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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: high

Agastya tells Ráma that Panchavaṭí is four leagues away, bright with deer, berries, fruit, and water-brooks, and tells him to build a cottage there with his brother’s aid.

Agastya instructs Ráma to leave for Panchavaṭí, build a cottage there with Lakshmaṇ’s aid, and the party then takes the road.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: low

At Panchavaṭí, Ráma says their home is there and asks for a spot where pure waters, trees, flowers, sacred grass, and springs abound.

After traveling in the wood, Ráma identifies Panchavaṭí as home and seeks a site with pure water, trees, flowers, sacred grass, and springs.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 39090-39196 confidence: medium

Rama and Sugriva go from Rishyamuka to Kishkindha’s gate, where Bali rules; Rama holds a gold-adorned bow and draws a bright arrow.

The party leaves Rishyamuka, proceeds under Sugriva’s guidance to Kishkindha, and stands armed before the gate of Bali, their foe.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12524-12698 confidence: high

Kaikeyi recalls that the king gave her two boons after she saved his life when gods and titans fought, and she claims that Bharata be enthroned and Rama sent to Dandak forest.

Rama is ordered to leave the court for Dandak forest and live there for fourteen years in bark clothing and matted hair.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12524-12698 confidence: high

Kaikeyī says that, when Gods and Titans fought, the king granted her two boons for saving his life; she claims that Bharat be set on the throne and Rāma go to Daṇḍak forest.

Rāma is ordered to leave for Daṇḍak forest, resign the royal rites, and live there for fourteen years wearing bark and matted hair.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12700-12861 confidence: high

Rama says he will go to the wood for his father's promise, in hermit dress with matted hair, and spend 'twice seven years' in Dandaka's wild.

Rama accepts immediate departure from city and kingship into a fourteen-year forest exile.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12700-12861 confidence: high

Rama says he will go to the wood for his father's promise, dwell as a lonely exile, and wear hermit dress with matted hair.

Rama leaves the city for the forest because of his father's promise and states he will spend fourteen years in banishment.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12864-12981 confidence: high

Ráma tells Kauśalyá that danger and grief will affect Sítá, Kauśalyá, and Lakshmaṇ; he says he must go that day to Daṇḍak wood, avoid comforts, abstain from flesh, live on roots, fruit, honey, and hermit food for twice seven years, and that Bharat will receive the regent power.

Ráma says he must leave that day for Daṇḍak wood and live there as a hermit in solitude for twice seven years.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12864-12981 confidence: high

Ráma tells Kauśalyá that danger and grief are coming; he must go that day to Daṇḍak wood, live on hermit's food for twice seven years, and Bharat will receive the regency.

Ráma states that he must leave that day for Daṇḍak wood and live there for twice seven years as a hermit.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12983-13145 confidence: high

Kausalya laments Rama’s birth as the cause of her grief, describes neglect and scorn from rivals and Kaikeyi’s circle, fears Rama’s banishment, and says his face was her comfort.

Rama’s banishment to the wild woods or forest is repeatedly named as the cause of Kausalya’s grief and Lakshmana’s resistance.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12983-13145 confidence: medium

Kausalya laments Rama’s birth as the cause of her grief, describes neglect and scorn from rivals and Kaikeyi’s circle, fears Rama’s banishment, and says his face was her comfort.

Kausalya laments as Rama’s mother, says his banishment will leave her in unbearable grief, and describes her hopes for a son as fruitless.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12983-13145 confidence: high

Kauśalyā describes rival consorts’ taunts, Kaikeyī’s retinue’s insolence, the avoidance of attendants near Kaikeyī’s son, and says that when Rāma is banished she must die.

Rāma is repeatedly described as being sent from royal state into banishment, wild woods, or forest; Kauśalyā laments the separation and Lakṣmaṇ swears to go first.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12983-13145 confidence: medium

Lakṣmaṇ calls Rāma spotless, godlike, bounteous, just, sincere, and dear even to foes; he questions obeying a senseless order from a king in second childhood and urges Rāma to secure the throne with his brother’s bow.

Lakṣmaṇ presents himself as Rāma’s loyal brother, urges action with his bow, threatens opponents, and vows to enter forest or flames before Rāma.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 13147-13320 confidence: high

Rāma replies that he cannot break his father’s command and cites precedents of obedience by Kaṇḍu, the sons of Sagar, and Jamadagni’s son.

Rāma repeatedly states that he must obey his father’s command and go to the forest in banishment.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 13147-13320 confidence: high

Ráma says, “I have no power to slight or break / Commandments which my father spake” and asks forgiveness because he must go.

Ráma repeatedly says he must obey his father’s word and go into forest banishment despite his mother’s plea.
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The Ramayan of Valmiki Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 confidence: medium

Daśaratha travels with retinue through forests and rivers to Lomapād’s town, enters the crowded streets, and sees the glorious hermit’s son in the king’s house; Lomapād honors him.

Daśaratha journeys to Lomapād’s distant town to bring Rishyaśring, and Rishyaśring departs with Śántá for Ayodhyā to aid the rite.
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The Ramayan of Valmiki Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28380-28529 confidence: low

Lakshmana says faithful Bharata lives in the royal town grieving for Rama, turning away from titles, honour, rule, and joy, sleeping on cold earth with scant food and a hermit's fast.

Rama is called banished, and Bharata's conduct is framed as following the steps of the banished anchoret.
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The Ramayan of Valmiki Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28531-28684 confidence: medium

Rama says he is King Dasharatha's eldest son, identifies Lakshmana as his faithful younger brother and Sita as his Videhan wife, says he entered the wood to obey his father and the queen, and asks Surpanakha her name, race, sire, and cause for coming.

Rama says he came to the wood in obedience to his father's behest and pressure from the queen.
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The Ramayan of Valmiki Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28531-28684 confidence: high

Rama identifies himself as Dasharatha's eldest son, Lakshmana as his faithful younger brother, and Sita as his Videhan wife; he says he entered the forest to obey his father, keep law, and gain merit, then asks Surpanakha's identity and notes her apparent form-changing giant nature.

Rama says he entered the wood in obedience to his father's command and to keep the law and gain merit.
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The Ramayan of Valmiki Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 confidence: high

Rama sees Bharata worn and changed, greets him affectionately, and asks why he left the kingdom for the wilderness in matted locks and deerskin.

Rama is ordered to the forest, wears bark, dwells in Dandaka, and states he will spend fourteen years in banishment; Bharata also arrives in wilderness dress.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46576-46655 confidence: medium

Ráma is described as Daśaratha’s righteous, bow-skilled son, who obeys his father’s command and goes into the forest with his wife and brother.

Ráma obeys his father’s command and enters forest exile with his wife and brother.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46576-46655 confidence: medium

Ráma, Daśaratha’s son, is praised as righteous and skilled with the bow; he obeys his father’s command and goes banished to the forest with wife and brother.

Ráma obeys his sire’s command and, banished, goes to the forest with wife and brother.
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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 3295-3463 confidence: high

Rishyaśring and Śántá depart with Daśaratha’s escort; Śántá rides in a canopied car with gifts, animals, and gems, and willingly accepts the forest hermitage.

Śántá leaves the royal setting with Rishyaśring for the forest hermit’s dwelling, and her family marks the departure with farewell and weeping.
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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 3295-3463 confidence: medium

Rishyaśring and Śāntā depart toward a hermitage with royal and civic escort; Śāntā rides in a canopied car drawn by white oxen, carrying gifts, and accepts the move to a hermit’s cot.

Rishyaśring and Śāntā leave a royal setting for a forest hermitage, with farewell, escort, and emotional separation.
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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

Rama angrily threatens the Sea that fiery arrow-rain will dry its channels, allowing him and the Vanara host to cross on foot, and that sea creatures will not be spared.

The Sea is treated as a speaking monarch who cannot cease being unfordable but, under Rama's threat, grants a way for the army to cross.
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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 50127-50183 confidence: medium

The Vanars move over the broad way; Vibhishan stands armed on the strand; Sugriva tells Rama to ride Hanuman and says Angad should help Lakshman through the air.

Rama's forces move from the ocean strand across the sea toward Lanka by bridge, air, and wave-skimming passage.
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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 50127-50183 confidence: medium

The Vánars cross the broad way without swaying it; Vibhishaṇ stands on the ocean strand with mace in hand, eager to proceed.

The Vánar hosts cross over the Nala-planned bridge and hasten to Lanká’s strand, with leaders and legions moving from the ocean shore onward.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3650-3817 confidence: medium

The sage asks for the king’s eldest son Ráma, described as a brave hero youth, saying Ráma can lay the demons low and that the sage’s power will shield him and strengthen his arm.

The sage asks the king to send Ráma away with him as champion to slay the demons before the sacrifice ends.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3650-3817 confidence: medium

The sage asks the king to give him Ráma, the eldest-born son, saying his own power will shield and empower the youth, that only Ráma can slay the pair, and that Vaśishṭha and other ascetics know Ráma’s worth.

The sage requests that Ráma go with him to confront dangerous fiends during a fixed ritual period.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3820-3990 confidence: medium

“My son is but a child... This year he will be just sixteen.”

The king resists sending young Rāma away, while Vasiṣṭha urges him to let Rāma go with Viśvāmitra, who will protect and arm him.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3820-3990 confidence: medium

The king calls Ráma “but a child,” says he will be “just sixteen,” offers his army and his own bow, and says the guarded sacrifice shall be completed if Ráma is not taken.

The king refuses to let the youthful Ráma go, stresses paternal love, and offers himself and his army instead.
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The Ramayan of Valmiki Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells.; lines 3993-4078 confidence: high

The monarch sends Rāma and Lakṣmaṇ to Kuśik’s son; mother and sire send Rāma with rite and prayer; Vasiṣṭha blesses him; the father resigns Rāma to the hermit.

Rāma and Lakṣmaṇ depart from their parents and Vasiṣṭha to accompany the hermit, with rites, prayer, blessing, and auspicious signs.
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The Ramayan of Valmiki Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells.; lines 3993-4078 confidence: high

Vaśishṭha speaks; the monarch calls Rāma and Lakshmaṇ; mother, sire, and Vaśishṭha send and bless Rāma; the father entrusts Rāma and Lakshmaṇ to Kuśik’s son.

Rāma and Lakshmaṇ are ritually sent, blessed, entrusted to Viśvámitra, and then go forth behind the hermit with divine signs accompanying the departure.
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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 4681-4710 confidence: medium

“What cloudlike wood is that which near / The mountain’s side I see appear?”

Rama says the hideous wild is past and asks about the beautiful mountain-side wood and hermitage where rites are threatened.
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The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 confidence: medium

Sumati comes with priest and lords to greet Viśvāmitra, offering obeisance, worship, joined hands, and words of joy at the sage’s visit.

The armed princely pair travels with Viśvāmitra, is greeted and entertained by Sumati, and then continues toward Mithilā.
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The Ramayan of Valmiki Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 confidence: medium

The sons of Raghu travel between east and north, guided by the sage, and find an enclosed sacrificial ground.

The two sons of Raghu travel under a sage's guidance to a major sacrificial ground, where their identity and purpose are formally questioned.
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The Ramayan of Valmiki Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 confidence: medium

The sons of Raghu travel under a sage’s guidance, find an enclosed sacrificial ground, and Rāma praises Janak’s rite preparations, numerous Brāhmans, tents, and wains.

The princes journey under Viśvámitra’s guidance and are said to have come to learn the virtue of the famous bow after prior ordeals and travels.
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The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: high

Vánar forces depart in assigned directions: Śatabal north, Hanumán with Angad and Tára’s multitude south, Vinata east, and Susheṇ west.

The Vánar chiefs depart in assigned directions to search for and recover the captive wife.
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The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: high

The Vánars depart rapidly; Śatabal goes north, Hanumán with Angad and Tára’s multitude goes south, Vinata goes east, and Susheṇ goes west.

The Vánar forces depart under royal decree into assigned directions in pursuit of a rescue quest.
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The Ramayan of Valmiki Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 confidence: high

Sugríva sends legions in quest of Sítá; they search towns, lakes, rivers, valleys, plains, and groves, then return after a weary month to Praśravaṇ’s hill in despair.

Sugríva sends legions out; after a month, parties from several directions return dispirited and report failure.
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The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53515-53681 confidence: medium

Kumbhakarṇa rejects Mahodar’s counsel and pledges to slay the foe; Rāvaṇ laughs, calls Mahodar fearful, praises Kumbhakarṇa, and commands him to ride to battle and make the Vānars flee.

Kumbhakarṇa is commissioned, arms himself with a spear and armor, leaves the hall and city gate, and advances with a giant host.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43741-43899 confidence: medium

Angad instructs the Vanars to greet Sugriva, bow before the sons of Raghu, greet Ruma, and calm his mother Tara’s despair.

Angad bids the chiefs farewell, tells the Vanars to go home, and sends greetings to named figures before lying down to die.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: medium

Angad names Riksharajas as father of Báli and Sugríva, says he descends from Báli, and recounts Ráma entering Daṇḍaka with Sítá and Lakshmaṇ in obedience to his father and duty.

Ráma obeys his father and duty and enters Daṇḍaka forest with Sítá and Lakshmaṇ.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 confidence: medium

Rávaṇ is said to dwell in Lanká across the southern ocean, where Sítá lies sad, still in silk, guarded by monsters.

The Vánars are instructed to go south, cross or overleap a hundred-league sea barrier, find Sítá, and return.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 confidence: high

The Vánars must go a hundred leagues south beyond the sea, find the Videhan lady, and return home.

Sampáti instructs the Vánars to go south, cross a hundred leagues of sea, find Sítá, and return home.
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The Ramayan of Valmiki Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 confidence: medium

Hanuman scales Mount Arishta, whose summits overhang the deep; the mountain is adorned with woods, clouds, morning rays, mineral colors, cascades, and rills.

Hanuman climbs Mount Arishta and departs by springing from its peak into the sky.
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The Ramayan of Valmiki Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 confidence: medium

Hanuman looks upon the burning waste, seeks the queen, consoles her with words of hope, and prepares to depart.

Hanuman prepares to depart, scales Mount Arishta, turns north, springs from the peak, and travels through the sky.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 confidence: medium

Kabandha regains a spotless sun-like form, departs heavenward, and from the air tells Ráma to go to Sugríva to gain his friendship.

A transformed Kabandha, described as a friendly guide, directs Ráma toward Sugríva and the road to Pampá before the princes continue their journey.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 confidence: medium

Śavarí has sought the skies and gained her virtue’s prize; Ráma and Lakshmaṇ reflect on the saints’ wondrous home with peaceful animals.

After Śavarí’s ascent and reflection on the saints’ hermitage, the brothers leave the grove and proceed toward Pampá.
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The Ramayan of Valmiki Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19676-19768 confidence: medium

Kauśalyā addresses Kaikeyī, says Rāma has gone far away, the king has sought the skies, and accuses Kaikeyī and a hump-backed maid of laying the royal house in death.

The passage says the dead king has sought the skies and later that he has fled to heaven.
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The Ramayan of Valmiki Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19676-19768 confidence: high

Kauśalyā addresses Kaikeyī, says Rāma has gone far away, the king has sought the skies, and accuses Kaikeyī and a hump-backed maid of laying the royal house in death.

Kauśalyā and the royal women connect Rāma’s exile, along with Sītā and Lakṣmaṇa, to the king’s death, the fall of the royal house, and collective mourning.
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The Ramayan of Valmiki Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19676-19768 confidence: high

Kauśalyā weeps over the dead king, places his head on her lap, accuses Kaikeyī, says Rāma is gone, and says her lord has sought the skies.

Rāma is described as banished or driven forth; Kauśalyā and the royal women frame his absence as central to the king’s death, their widowhood, and Ayodhyā’s sorrow.
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The Ramayan of Valmiki Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44420-44484 confidence: medium

Angad asks who will leap a hundred leagues across the deep, fulfill Sugríva’s promise, free the band from fear, and let them see Ráma, Lakshmaṇ, their king, families, and homes again.

Angad repeatedly asks which chief will dare the desperate leap across the deep.
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The Ramayan of Valmiki Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44420-44484 confidence: medium

The Vánars spring up in triumph and go swiftly toward the sea, intent on the mighty task.

The Vánars arrive at the ocean while intent on a mighty task, and Angad asks who can cross the hundred-league sea to fulfill the mission obligation.
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The Ramayan of Valmiki Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4081-4216 confidence: medium

At dawn the anchorite tells Ráma to rise for morning rites; Ráma and Lakshmaṇ bathe, pray, and come to Viśvámitra to offer worship.

The princes rise for ritual practice, follow Viśvámitra to a sacred hermitage, receive mythic instruction, stay overnight, and continue by crossing the river under the sage’s guidance.
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The Ramayan of Valmiki Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4081-4216 confidence: low

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

A barge is prepared for Viśvámitra and the princes, who cross the river toward the opposite side after leaving the hermitage.
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The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14220-14326 confidence: medium

Sítá has spoken; the duty-minded hero is reluctant because of forest woes, seeks to soothe her tears, and speaks to shake her resolve.

Sítá wishes to live a forest life, while the speaker urges her to remain and describes why the departure would bring suffering.
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The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14220-14326 confidence: high

After Sítá speaks, the duty-conscious pious hero tries to soothe her, addresses her as noble and fair, tells her to remain, and asks her to resign her wish to live a forest life.

Sítá is said to have a plan or wish to live a forest life, and the speaker repeatedly urges her to remain and finally to quit that purpose.
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The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 confidence: high

She says she must go with Rama because her sire's command ordains it; bereft of him she will die; while he is near, even the ruler of the sky cannot wrong her.

The lady repeatedly asks to follow Rama to the wood and share the exile rather than remain behind.
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The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 confidence: high

Sita says she must go with Rama, that her sire’s command ordains it, and that she cannot live as a lonely woman bereft of her husband.

Sita repeatedly states that she must go with Rama, share the exile to the wood, and follow where he guides.
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The Ramayan of Valmiki Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara.; lines 29177-29222 confidence: medium

Khara sees the ready host, and Dúshan cries: “Forth to the fight, ye giants, ride.”

The armed monster host sallies out from Janasthán at its lord’s command and proceeds toward battle.
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The Ramayan of Valmiki Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara.; lines 29177-29222 confidence: high

Dúshan has a sun-like, gold-ornamented chariot yoked with dappled steeds; it is compared to a Meru peak and decorated with precious materials, natural emblems, swords, banner, and bells.

The passage centers on a prepared chariot, a commander’s order to ride forth, and an armed host leaving Janasthán for battle under Khara’s will.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14418-14504 confidence: high

She says Rama is losing royal sway, tells him not to forsake his wife, and insists on joining his journey to the wood whether penance, grief, rule, or heaven awaits there.

The speaker tells Rama not to forsake his wife when he makes his journey to the wood and describes how she will endure the wilderness with him.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14418-14504 confidence: high

She says she cannot look to any guard but Rama, that going with him is all she claims, and that he must not forsake his wife and journey to the wood without her.

The speaker identifies herself as Rama's wife, refuses any guardian but him, and insists that he must not leave her when he journeys to the wood.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14506-14679 confidence: high

Rama embraces the senseless Sita, says he would not buy heaven with her grief, and agrees she is made to dwell with him in the green wood shade.

Rama must journey to Dandaka's wild under his father's command, and Sita and Lakshman seek to accompany him.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14506-14679 confidence: high

“My sire’s behest, the oath he sware, / The claims of truth, all lead me there.”

Ráma says his father’s order, oath, and truth require him to take the journey to the wood.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14681-14760 confidence: high

“My bow and quiver well supplied... My hands shall spade and basket bear... I’ll bring thee roots and berries sweet... Be mine the toil, be mine to keep / Watch o’er thee waking or asleep.”

The passage centers on preparation to leave for the solitary wood, including companionship, weapons, and distribution of wealth before departure.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14681-14760 confidence: high

Lakshman asks to follow Rama, says it is not sinful, and promises bow, quiver, arrows, spade, basket, path preparation, roots, berries, and hermit fare.

Lakshman asks to follow Rama, and Rama says he will take his way to the solitary wood with Lakshman after completing obligations.
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The Ramayan of Valmiki Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50370-50519 confidence: medium

Rávaṇ, angered after Ráma's host crosses the sea, orders Śuka and Sáraṇ to learn the enemy's numbers, captains, bridge-maker, crossing, Ráma's weapons, advisers, and Lakshmaṇ.

The passage repeatedly notes that Ráma's host has crossed the sea by a bridge and is now arrayed on the island shore.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14763-14933 confidence: high

Lakshman fetches Suyajna from the hall of Fire; Rama and Sita receive him with Agni-like honor and give ornaments, a bed, an elephant named Victor, and a thousand gold coins.

Rama and Sita are departing to live in the wood, and Rama distributes treasure, cattle, ornaments, vehicles, and coins to religious, household, poor, young, old, and twice-born recipients before leaving.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14763-14933 confidence: high

Lakshmaṇ brings Suyajǹa from the hall of Fire after his rites; Ráma and Sítá honor him and give ornaments, a bed, the elephant Victor, gold, and other gifts; Suyajǹa invokes felicity on Ráma, Lakshmaṇ, and Sítá.

Ráma and Sítá are preparing to live in the wood, and Ráma distributes wealth and asks the people to guard the houses until he returns.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14936-15107 confidence: high

Sita and the brave princes give much wealth to Brahmans, then go to the monarch's house to see the aged king.

Rama is about to seek the wilds, and before doing so he and his companions distribute wealth to Brahmans and household dependents.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14936-15107 confidence: high

A mournful crowd fills houses, terraces, roofs, turrets, and porticoes to gaze on Rama walking without a royal shade.

The city crowds mourn Rama, praise his virtues, and treat his removal as a loss shared by the whole community.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14936-15107 confidence: high

“Now Lakshmaṇ, sole of all his friends, / With Sítá on his steps attends.”

Sita and Lakshman accompany Rama, and the people declare their wish to follow him to the wood.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14936-15107 confidence: medium

The crowd says they will follow Rama, leave homes, make the wood their city and home, and imagine animals and serpents leaving the forest as they arrive.

The crowd says the wood where Rama walks will become their city and home, while the city they abandon will become a wilderness.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14936-15107 confidence: high

A mournful crowd gathers on houses and terraces to see Rāma walking on foot with no royal shade, attended by Lakṣmaṇ and Sītā.

Rāma is publicly seen on foot, gives wealth and farewell words, wishes to see his father, and then will seek the wilds.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14936-15107 confidence: high

A mournful crowd gathers on houses and terraces to see Rāma walking on foot with no royal shade, attended by Lakṣmaṇ and Sītā.

Sītā and Lakṣmaṇ attend Rāma, and the crowd vows to leave homes and follow him, using Lakṣmaṇ as the model of fidelity.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15109-15265 confidence: high

Ráma asks the king to bid farewell, give a blessing, and let Lakshmaṇ and Sítá go with him to Daṇḍak wood, saying the king should send them as Brahmá sends his children.

Ráma insists on leaving that day for Daṇḍak wood and dwelling in the woods for fourteen years with Lakshmaṇ and Sítá.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15109-15265 confidence: high

Ráma asks farewell before going to Daṇḍak wood and says, “Let Lakshmaṇ my companion be, / And Sítá also follow me.”

Ráma states he will go to Daṇḍak wood that day, refuses delay, and fixes a fourteen-year forest residence with Lakshmaṇ and Sítá as companions.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15268-15433 confidence: high

Sumantra applies the tale to Kaikeyí, urges her to obey the monarch's word, allow Ráma to be anointed, and avoid lasting shame if Ráma goes to the wood.

Ráma is repeatedly described as leaving for the wood or wilds in banishment, and the king prepares support for his departure.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15268-15433 confidence: medium

Sumantra states that kings inherit by birthright; says Bharat may rule but all will go where Ráma goes; and says Brahmans will not remain in Kaikeyí's realm.

Sumantra says the people will go where Ráma goes, and the king orders a large entourage to accompany him.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15268-15433 confidence: high

Sumantra urges Kaikeyi to obey the monarch, avoid drawing him from duty, let Rama be anointed, and avert shame from Rama's banishment to the wood.

Rama is to leave the king and retire banished to the wood, and the king equips his journey to the wilds.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15435-15520 confidence: high

Kaikeyí says Sagar drove forth his eldest son Asamanj and that Daśaratha’s son should likewise go to exile.

The passage concerns a demand that Ráma go to the wood and a recalled precedent in which Asamanj is expelled into lifelong exile.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15435-15520 confidence: high

Kaikeyí, inflamed with wrath, says Sagar drove forth his eldest son Asamanj and that Daśaratha’s son should likewise go to exile.

The passage centers on a demand that Ráma go into exile and on the cited precedent of Sagar expelling his son Asamanj from the state.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15435-15520 confidence: high

Siddhárth asks what Ráma has done wrong, says no fault or sin is visible in him, compares him to the pure moon, and says a fault should be shown if he is to go to the wood.

Siddhárth contrasts Asamanj’s crime with Ráma’s faultlessness and warns that driving guiltless Ráma to the wild would violate right.
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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

Rávaṇ hears terrible advice, dismisses his nobles, weighs hope and fear, and decides to attempt the deed.

Rávaṇ resolves to perform a deed, mounts a wondrous chariot, crosses the ocean region, and arrives at Márícha’s secluded hermitage.
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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: high

Rávaṇ hears advice, dismisses his nobles, studies the plan’s gain and risk, resolves to perform the deed, and orders his charioteer to bring his car; the charioteer obeys and yokes the best chariot.

Rávaṇ resolves to undertake the deed, orders his chariot, mounts a wondrous vehicle, and travels toward the Ocean.
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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 31263-31415 confidence: high

Márícha describes Ráma as dutiful, truthful, and virtuous, says Kaikeyí deceived his father, and says Ráma left his realm for Daṇḍak wood to fulfill his father’s promise.

Ráma is said to leave his realm and pleasures for Daṇḍak wood in order to fulfill his father’s promise.
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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 31747-31890 confidence: medium

The two giants fly from the hermit dwelling in a wondrous chariot adorned with gold and jewels, drawn through the air by goblin-faced asses.

The two giants depart in a wondrous jewelled flying chariot toward Ráma's forest hermitage to enact the plan.
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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 31747-31890 confidence: medium

“Come, mount my jewelled car that flies... These asses, goblin-faced, shall bear / Us quickly through the fields of air.”

The two giants depart from the hermit dwelling in a jewelled flying car and travel through the sky to Daṇḍak wood.
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The Ramayan of Valmiki Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32079-32195 confidence: medium

Rama speaks of royal hunting, says this best of deer must fall for its precious spoils, and declares he will bring the hide or trophy back for Sita.

Rama leaves Sita under Lakshman's care while he goes to hunt the wondrous deer for its hide.
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The Ramayan of Valmiki Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32079-32195 confidence: medium

Rama says that, as Agastya slew Vatapi, he will lay Maricha low; he orders Lakshmana to stand armed and guard the Maithil lady watchfully.

Rama says he will go after the deer and instructs Lakshmana, aided by Jatayus, to guard Sita carefully against possible danger.
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The Ramayan of Valmiki Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32344-32478 confidence: high

Lakshman says he cannot leave Sita in the wild wood before Rama returns with the deer because Rama entrusted Sita to him as a precious pledge.

Lakshman insists he must not forsake Sita, but after her accusations and vows he departs toward Rama while praying for her protection.
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The Ramayan of Valmiki Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32344-32478 confidence: high

Lakshman tells Sita to dismiss fear because Rama is unmatched, even against gods and giant hosts, and says he cannot leave her in the wild wood because Rama entrusted her to him.

Lakshman says he cannot abandon Sita, but after accusations and vows he invokes protection for her and departs toward Rama.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: medium

The narrator says he has told his lineage and local tales; midnight has come, and he tells Rāma to sleep. He describes still trees, sleeping beasts and birds, dense night, stars, moonlight, night-beasts, and spirits.

After the tale at midnight, Rāma and Lakshmaṇ rest; at dawn the hermit tells Rāma to rise and prepare for the way.
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The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32481-32639 confidence: medium

Rāvaṇ gently addresses Sītā with extensive praise of her beauty, asks her identity, and questions why she is alone in a forest of giants and wild animals rather than in palaces and gardens.

Rāvaṇ contrasts Sītā’s proper place in palaces and gardens with the forest populated by giants and beasts.
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The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32642-32762 confidence: high

Sítá says she spent twelve happy years with Ráma in Raghu’s home before his peers advised consecrating him joint ruler.

Ráma’s consecration is interrupted when Kaikeyí demands Bharat’s consecration and Ráma’s forest exile, which Ráma accepts to preserve his father’s word.
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Lakshmaṇ, Ráma’s younger brother, follows him, adopts ascetic hair and hermit garb, and goes with bow to guard Ráma and Sítá.

Lakshmaṇ accompanies Ráma and Sítá into the forest, takes hermit garb, and carries a bow to guard them.
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Sítá identifies herself as daughter of Janak, king of Videha, and wife of Ráma; she says Ráma was to be consecrated joint ruler.

Ráma is selected for consecration, but Kaikeyí’s demand redirects the kingdom to Bharat and sends Ráma to the forest.
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Lakshmaṇ follows Ráma, takes hermit garb, binds his hair, and carries a bow; the three leave kingdom and home for the forest under vows.

Lakshmaṇ, Ráma’s younger brother, follows him, assumes hermit dress, and guards the exiles with a bow.
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The Ramayan of Valmiki Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone.; lines 4917-5003 confidence: high

The saints, led by Viśvámitra, say Janak of Mithilá has planned a noble sacrifice and that Ráma will go with them to behold a wondrous bow given by the assembled Gods.

Viśvámitra completes rites, ritually leaves the hermitage, and leads the princes and hermits northward to Janak's sacrifice.
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The Ramayan of Valmiki Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone.; lines 4917-5003 confidence: high

Ráma agrees to go. Before leaving, the saint addresses the sylvan deities, says each holy rite is complete, leaves the hermits’ seat for Gangá’s northern shore beneath Himálaya, circles the holy ground, and sets out north.

The saint says the holy rites are complete, leaves the hermits’ seat, circles the holy ground, and journeys north with followers.
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The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42237-42366 confidence: medium

Hanuman, son of Vayu, hears Sugriva's word submissively and sends rapid envoys to the four directions; they travel through air and ether and call to arms for Rama's sake by sea, hill, wood, and lake.

Hanuman's envoys leave in all directions, traverse distant regions, summon allied forces, and return with armies for Rama's cause.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 confidence: high

Rama says, “I renounce all earthly care,” rejects retinue and lordship, asks for “a little basket and a spade,” and names “fourteen years of banishment.”

Rama explicitly renounces royal wealth and prepares to leave for fourteen years of forest banishment.
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Vashishtha says that if Sita leaves the kingdom for the woods, the town, warders with wives, stores of grain, wealth, Bharat, and Shatrughna will follow and share Rama’s lodging.

Vashishtha predicts the town, warders, families, brothers, birds, deer, and beasts will accompany or turn toward Rama in the woods.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 confidence: high

Rama tells the king that he renounces earthly care, wealth, lordship, and retinue; he asks for a basket and spade and names fourteen years of banishment.

Rama rejects wealth, lordship, and retinue and prepares to leave for fourteen years in the woods with only simple tools.
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Rama, ready to go, asks Dasaratha to care for Kausalya so grief in his absence will not send her to Yama's realm.

Rama is repeatedly described as prepared to go, clothed in hermit garb, and finally ordered to be driven beyond the state boundary toward the wood.
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Ráma, still prepared to go, asks Daśaratha to care tenderly for Kauśalyá so grief in his absence will not bring her to Yama’s realm.

Ráma is prepared to go, appears in hermit dress, and is ordered to be driven beyond the state to the wood.
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Rāma addresses his mother, asks her to refrain from tears, and says the fourteen years will pass like a dream until she sees him return.

Rāma prepares to leave the palace for fourteen years in the wilds, takes leave of family, and is summoned to the chariot.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15788-15957 confidence: high

Ráma consoles his mother, says the fourteen years will seem like a dream until his return, then bids farewell to Daśaratha’s wives and asks forgiveness while the royal women lament.

The passage centers on farewell rituals, the chariot, the stated fourteen-year stay in the wilds, and the command that Ráma go away.
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Kauśalyá embraces and kisses Sítá, warns about wives in times of misfortune, and says Sítá should not contemn her exiled lord because he is as a god to her.

Kauśalyá, Daśaratha, and Sumitrá are involved in instruction, reverence, consent, or blessing before the exiles go forth.
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Sita boards a sun-bright chariot; Rama and Lakshman enter; Sita has robes and ornaments from the king; nets, weapons, armor, basket, and spade are loaded; Sumantra drives the swift horses.

Rama leaves Ayodhya for banishment in a chariot while the city, citizens, and royal family lament his departure.
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Sumantra urges the horses onward after the three are seated, and Rama, son of Raghu, goes forth to banishment.

The passage centers on Rama leaving Ayodhya in a chariot for banishment while the city follows and laments.
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The palace women ask where their lord and protector goes, praise his restraint and care, and say his father’s command, distressed by Kaikeyí’s guile, has banished Ráma to the forest.

Ráma, the praised protector and heir, is banished to the forest, and the palace and city mourn his going.
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Daśaratha imagines Ráma, formerly resting on couches and perfumed with sandal, sleeping on logs or stones in the forest, and imagines Janak’s child frightened by beasts; he says he cannot live without his son nearby.

Daśaratha contrasts Ráma’s former couches, perfumes, and attendants with logs, stones, dust, and forest wandering; he also imagines Sítá facing thorns and beasts.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16113-16273 confidence: high

Palace women lament Rāma as protector of the poor and weak, say he has been banished to the forest by his father’s command and Kaikeyī’s guile, and Daśaratha is overcome by grief.

Rāma is repeatedly described as banished from the city and going to the distant forest, while the chariot’s dust and tracks mark his physical departure.
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The house is no longer the dwelling of the banished three: Ráma, his Vedehan bride, and Lakshmaṇ; the empty dwelling is compared to waters after the king of birds has carried away glittering snakes.

The passage repeatedly identifies Ráma, Sítá, and Lakshmaṇ as banished from home and beginning forest life away from Ayodhyá.
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Daśaratha enters amid lamentation; the city spaces are empty, temples closed, and the house is no longer the dwelling of the banished Rāma, his Vedehan bride, and Lakṣmaṇa.

The passage repeatedly names Rāma, Sītā, and Lakṣmaṇa as banished, says Rāma left home, and describes the exiles as sent to wild forests.
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Sumitrá says Ráma left royal sway and went to the woods for his father’s sake, so that the father’s promise would not be broken.

Ráma leaves royal rule and proceeds to the woods to uphold his father’s promise despite public grief.
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Ráma leaves royal sway for the woods “for his high-souled father’s sake” so that the father’s “premise may not break.”

Ráma leaves royal sway for the woods to preserve his father’s promise, and the people follow his departure in grief.
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The people’s love draws them to follow Ráma from home to banishment, staying close to his chariot track.

The people follow Ráma’s chariot, grow more attached as he follows filial duty, and elders ask the horses to turn back to the royal residence.
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Ráma sees the aged men crying, leaves his chariot, and walks beside them with Sítá and Lakshmaṇ instead of passing them by.

Ráma continues toward the wood with companions while the elders try to stop or reverse his journey.
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Ráma sees the aged band crying, springs from his chariot, and continues with Sítá and Lakshmaṇ beside the old men, shortening his stride and not riding ahead.

Ráma continues toward the wood while Sítá, Lakshmaṇ, and aged Bráhmans accompany him; the Bráhmans plead for him to return.
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The Bráhmans say they and Bráhmanhood go with Ráma to the wood, carrying fires of worship and canopies from Vájapeya rites to shade him from the sun.

The Bráhmans follow Ráma with worship fires, sacrificial canopies, Vedic lore, and unfinished rites, sacralizing the departure scene.
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Ráma tells Lakshmaṇ that night has first descended since they began toward the wilds, reflects on Ayodhyá and family grief, praises Lakshmaṇ’s following him, and says he will take only water that night.

Ráma and his companions leave their city and move toward the forest/wilds, continuing the journey by chariot after the first night’s halt.
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At dawn Ráma looks at the sleeping crowd reclining at tree roots and says they left house and home out of care for him and would give up life rather than cease following him.

The citizens abandon home, sleep under trees, and wish to bring Ráma back, while Ráma acts to prevent them from suffering further.
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Lakshmaṇ agrees; Ráma orders Sumantra to yoke the rapid steeds. Ráma, Sítá, and Lakshmaṇ mount the chariot with Ráma’s bow and gear, cross the fast-running Tamasá, and reach a wide clear road.

After the night halt, the travelers cross the Tamasá and continue on a clear road toward the forest.
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The Ramayan of Valmiki Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16669-16814 confidence: high

At dawn Ráma looks at the sleeping crowd reclining at tree roots and says they left house and home out of care for him and would give up life rather than cease following him.

Ráma leaves while the citizens sleep and orders the chariot route manipulated so they cannot trace his path.
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The Ramayan of Valmiki Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16669-16814 confidence: high

Rāma arrives at the halt, addresses Lakshmaṇ about the first night in the wilds, recalls Ayodhyā and family members, and says he will take only water.

The passage centers on the first night after turning toward the wilds, then shows the party mounting the chariot, crossing the Tamasā, and continuing toward the hermit-haunted wood.
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Rāma boards with bow and gear, crosses the Tamasā, and instructs Sumantra to drive north and then back on the old track so the people will not know his route.

After the night halt, the chariot crosses the fast-running Tamasā before the party proceeds on a clear road toward the forest.
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The people wake in the morning, discover that Rāma is not there, search every place, and find no trace of him.

Rāma is absent from his followers, is said to have fled to the woods as a hermit, and the community returns bereft to Ayodhyā.
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The people wake to find no Ráma; sages lament his leaving for the woods, say life is profitless without him, and propose death or a fire-pyre.

Ráma’s departure to the woods leaves the people and sages grieving, searching for him, and returning in despair to Ayodhyá.
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The women praise Lakshmaṇ as true and good because he follows Ráma and Sítá through the wood, and say waters used by Ráma for bathing will be holy.

Lakshmaṇ is praised as true and good because he follows Ráma with Sítá through the wood.
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The women accuse Queen Kaikeyi of treachery and lust for power, say she has cast away her lord and son, and swear not to remain as servants if she reigns.

Rama is described as expelled and forced from home, while the city women mourn him, reject Kaikeyi's rule, and fear ruin after the father's death.
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The Ramayan of Valmiki Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16966-17020 confidence: high

The women accuse Queen Kaikeyī of treacherous sin and lust for rule, say Rāma has been expelled, and swear not to remain as servants if Kaikeyī reigns.

The women say Rāma is expelled and forced from home, and that Rāma, Sītā, and Lakshmaṇ were driven away; they also consider sharing Rāma’s exile.
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Night falls; worship fires are cold, no text is hummed, no tale is told, and midnight gloom envelops the mournful town.

The town ceases worship, recitation, storytelling, festivity, music, dance, commerce, and merriment while women weep for Rāma.
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Roadside peasants condemn the king and Kaikeyi for sending Rama, praised as good and beloved, into banishment.

Rama leaves Ayodhya and Kosala for banishment, bids farewell to the city and people, and crosses rivers during the outward journey.
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Rama, called lord of the realm by right, continues through Kosala and crosses Vedashruti, Gomati, and Syandika.

Rama's journey pauses at the holy Ganga after multiple river crossings, with the river described in exalted terms and selected as a place of rest and contemplation.
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Rama travels at dawn through hamlets and fields; peasants condemn the king and Kaikeyi for sending the good and beloved prince Rama into banishment.

Rama is described as sent to banishment, bids farewell to Ayodhya, asks the people to turn back, and passes beyond Kosala.
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Rama passes through Kosala, crosses Vedasruti, Gomati, and Syandika, shows Sita the land given by Manu to Ikshvaku, and speaks of longing to meet his parents and hunt by the Sarju.

Rama crosses several named rivers and reaches the Ganga while moving away from Kosala.
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Rama looks back toward Ayodhya, raises suppliant hands, bids farewell to the city and its temple gods, and says he will return after freeing his father's debt.

The people mourn, circle Rama, wail, and depart after his farewell speech.
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Rama tells Guha that he must refuse gifts, will wear grass, bark, and hide, live on roots and fruit, seek the woods as an anchoret, and asks only that the horses be fed.

Rama refuses gifts, identifies himself as bound for the woods as an anchoret, and proceeds toward a river crossing during exile.
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At dawn Rama notes sunrise, the koil, and the peacock, then tells Lakshman to cross the swiftly flowing Jahnavi that seeks the sea.

The party halts beside the river and at dawn prepares a boat to cross the swiftly flowing Ganga/Jahnavi.
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Rāma embraces Guha, says all is well in Guha's realm, declines the friendly gifts, states that grass, bark, hide, roots, and fruit are his ascetic mode of life, and asks only grass and corn for the horses dear to his father.

Rāma refuses gifts, takes grass, bark, hide, roots, and fruit as his mode of life, says he seeks the woods as an anchoret, and is described as forced to flee into forest exile.
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Lakshmaṇ says they could rest fearlessly with Guha guarding them, but he cannot sleep while Rāma and Sītā lie on a low grass bed; he praises Rāma's might and religious merit.

Lakshmaṇ's lament links Rāma's departure to Daśaratha's anticipated death, the queens' grief, Ayodhyā's mourning, funeral rites, and the hoped-for end of exile.
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At dawn Rāma rises from his low bed, notes the rising light and the calls of the koil and peacock, and tells Lakshmaṇ to cross the swift-flowing Jāhnavī.

At daybreak Rāma tells Lakshmaṇ to cross the swift-flowing Jāhnavī, and Guha prepares a manned boat for the pilgrims to cross the flood.
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Sumantra reverently asks what remains for him to do; Rama touches him, tells him to return to Ayodhya and attend the king, and says they will leave steeds and car and go on foot into the wood.

Rama dismisses the charioteer, leaves the steeds and car, and goes on foot toward the wood with Sita and Lakshman.
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Rama thanks King Guha for care, asks that the gear be placed on board, and the armed chiefs with Sita go down to the broad river’s side.

The party moves down to the broad river side, prepares gear to be placed on board, and then proceeds toward forest exile.
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The charioteer approaches with raised palms; Ráma touches him, tells him to return to Ayodhyá and attend the king, and says the group will leave steeds and car and go on foot into the wood.

Ráma dismisses the charioteer, leaves the steeds and car, and proceeds on foot into the far wood with Sítá and Lakshmaṇ.
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Sumantra predicts Ayodhya's grief when the people see the empty car and worries how he can speak to Kausalya after leaving Rama away from the city.

The passage centers on Rama's separation from Ayodhya, Sumantra's return without him, and the confirmation that Rama roams the wilderness.
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Sumantra laments returning without Ráma, describes Ayodhyá's grief at the empty car, asks to share the banishment, threatens fire for himself and the car if abandoned, and hopes to bring Ráma home after fourteen years.

Sumantra begs to accompany Ráma, while Ráma insists that he return to Ayodhyá as evidence that the banishment has begun.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17611-17766 confidence: high

Rama farewells Guha, boards a prepared bark with Lakshmana and Sita, performs reverent water actions, says farewell to Sumantra and Guha, and the helmsman guides the vessel through Ganga's waves.

The party leaves companions behind, boards a vessel, crosses the Ganga, lands on the far bank, and enters forest life.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17611-17766 confidence: high

Ráma bids farewell to Guha, reaches the prepared bark at Gangá, and tells Lakshmaṇ to embark and help Sítá; Lakshmaṇ places her in the boat.

The travelers take leave of escorts, board a vessel, cross Gangá, land on the opposite bank, and continue into the forest for the first night away.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17611-17766 confidence: medium

Ráma tells Lakshmaṇ to guard and aid, to walk before Sítá, while Ráma walks behind to guard them; he notes Sítá has not yet known forest hardship.

Ráma orders Lakshmaṇ to lead, Sítá to walk between them, and himself to follow behind in order to guard both Sítá and Lakshmaṇ.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17768-17920 confidence: high

Rama lies on leaf-spread ground instead of a royal bed and converses with Lakshmana.

Rama leaves royal comfort, goes with Sita toward the woods, and travels through dense forest after sleeping under trees.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17768-17920 confidence: high

Rama fears Kaikeyi may harm Kausalya or Sumitra, tells Lakshman to return to Ayodhya, and says he will go with Sita to Dandak's woods while Lakshman guards Kausalya.

Rama speaks of going with Sita to Dandak's woods, choosing forest life, refusing royal power, and then traveling onward through woods after dawn.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17922-18072 confidence: high

The princes arrive at the hermit’s dwelling near rushing waters; Rāma approaches Bharadvāja with raised hands and identifies himself, Sītā, and Lakṣmaṇa as exiles seeking a holy grove and hermit sustenance.

Rāma identifies himself as banished by his father’s will and seeking a holy grove where the travelers can live as hermits on fruits and berries.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17922-18072 confidence: high

Bharadvája is found with disciples after worship flames; Ráma raises suppliant hands, names himself, Lakshmaṇ, and Sítá, and says he is banished by his father’s will and seeks a hermit life on fruits and berries.

Ráma states that he has been banished by his father’s will and seeks a holy grove where he, Sítá, and Lakshmaṇ may live as hermits on fruits and berries.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18075-18216 confidence: high

Bharadvāja blesses the travellers and directs them to the Yamunā-Gaṅgā meeting, the Kālindī crossing, the Śyāma fig tree, the dark wood, and the Chitrakūṭa path.

A hermit blesses and directs the travellers; they leave, cross a river, and continue into forest country toward Chitrakūṭa.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18075-18216 confidence: high

Bharadvája blesses the travelers and instructs them to go where Yamuná and Gangá meet, cross Kálindí by raft, revere the Fig-tree Śyáma, and continue through forest toward Chitrakúṭa.

The travelers receive a blessing and detailed directions from Bharadvája, leave the hermitage, cross a river, halt for the night, and are urged onward at dawn.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18218-18358 confidence: high

The prince wakes; the brothers and Sita rise, draw pure stream water, perform morning rites, and continue toward Chitrakuta hill.

The passage shows the royal exiles traveling to Chitrakuta, selecting a remote natural site, building a hut, and settling there.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18218-18358 confidence: medium

The prince wakes at his brother’s call; the brothers and Sita draw pure water, perform morning rites, and follow the road to Chitrakuta’s hill.

The travelers continue on the road to Chitrakuta, ask to stay in the forested mountain landscape, build a cottage, and the prince later forgets the sorrow and fear of exile there.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18361-18525 confidence: high

“My chariot bore / The duteous prince to Gangá’s shore; / I left him there at his behest.”

Ráma has left Ayodhyá, crossed the flood, and is imagined dwelling in the wild woods with Lakshmaṇ and Sítá.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18361-18525 confidence: medium

Sumantra yokes the steeds to the chariot and drives back toward Ayodhyá with a troubled heart.

Sumantra returns to Ayodhyá in the chariot without Ráma, causing the people to ask where Ráma is and then mourn.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18527-18693 confidence: high

“Their locks in votive coils they wound, / Their coats of bark upon them bound, / To Gangá’s farther shore they went, / Thence to Prayág their steps were bent.” Lakshmaṇ walks ahead to guard the path, and Sumantra is forced to return.

Ráma leaves the royal city for the wood, crosses the Gangá, proceeds toward Prayág, and sends the charioteer back.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18527-18693 confidence: high

The exiles wind their locks in votive coils, bind on bark coats, cross the Ganga, head toward Prayag, and Lakshman walks ahead to guard the way before Sumantra is forced to return.

Rama and his companions take on bark clothing and votive locks, cross the Ganga, move toward Prayag, and enter the wood while Sumantra returns without them.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18695-18867 confidence: high

The king asks to be placed on a chariot to see Rama’s face, calls out to Rama, Lakshman, and Sita, and says he is dying of grief.

Rama, Sita, and Lakshman are repeatedly described as absent in the wood or Dandak forest, living away from home and setting forward on a forest path.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18695-18867 confidence: high

The king says Kaikeyi led him falsely, that he acted rashly without counsel, that Fate has laid Raghu’s house low, and asks that Rama be brought back because he cannot live bereaved of his son.

The king and Kausalya both say they cannot live without Rama and want to be taken to him in the forest.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18695-18867 confidence: high

The king blames being led by Kaikeyí, says fate has lowered the house of Raghu, asks that Ráma be brought back from the wood or that he be taken by chariot to see Ráma, Sítá, and Lakshmaṇ, and says he is dying of woe.

Ráma is said to have journeyed far into the wood and to be under banishment; Sumantra describes Ráma, Sítá, and Lakshmaṇ dwelling in and setting forward through the forest.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18870-18969 confidence: high

Kauśalyā weeps and addresses the king her husband after Ráma has wandered far from sight; she praises Ráma’s kind and pitying nature.

Ráma, with Sítá and Lakshmaṇ, is described as wandering in the wild woods and living in exile after leaving the royal home.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18870-18969 confidence: high

Kauśalyā praises Rāma’s kind and true nature and asks how the king’s sons with Sītā will endure pain and distress in the wild after tender upbringing.

The passage repeatedly states that Rāma and his companions are wandering in the wood, distressed and banished for a fourteen-year term.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: medium

After dawn and morning rites, Rama asks the sage to cross the three-pathed river; a boat stands ready on the shore for the holy hermits.

Rama, the sage, and the hermits cross the river by boat before arriving at Vishala and hearing its ancient tale.
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The Ramayan of Valmiki Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 18972-19059 confidence: medium

The monarch hears the queen’s stern speech, is overcome by anguish, recovers consciousness, remembers the dire deed of sending an arrow at a sound without wrongful intent, and suffers both from that memory and grief for his son.

The passage centers on the parents’ sorrow for a son who has been lodged in the wild woods for five nights.
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The Ramayan of Valmiki Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 18972-19059 confidence: medium

The king remembers the deed when, “guiltless of the wrong intent, / His arrow at a sound was sent,” and he mourns his son as one prey to two griefs.

The king mourns his son, and Kausalya says the fifth night has begun since the wild woods lodged her son.
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The Ramayan of Valmiki Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19062-19231 confidence: medium

Daśaratha wakes at midnight in grief; Ráma and Lakshmaṇ’s fate weighs on him after Ráma has been sent to the woods, and Kauśalyá is mourning.

The passage refers to Ráma being sent to the woods and Daśaratha grieving for his banished son.
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The Ramayan of Valmiki Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19062-19231 confidence: high

Daśaratha wakes in grief; Rāma and Lakshmaṇa’s fate weighs on him; before the sixth night after Rāma was sent to the woods, he thinks of an old crime and speaks to Queen Kauśalyā, who mourns Rāma.

Rāma has been sent to the woods, and Daśaratha grieves for his banished son while speaking to Kauśalyā.
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The Ramayan of Valmiki Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19379-19551 confidence: medium

The king asks his wife for her hand, longs for Rama's touch and return, says Angels of Death summon his soul, describes his senses failing like a torch low on oil, and names Kausalya, Sumitra, and Kaikeyi.

The king's death speech centers on Rama's absence, his inability to see or touch him, and the death messengers summoning him while his senses fail.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: high

Time reports Brahma’s message: Rama/Vishnu had formed Brahma from a lotus from his navel while sleeping on the ocean, had undertaken preservation, destroyed Ravana to deliver mankind, and may now prolong his earthly stay or ascend to heaven.

Time tells Rama that his earthly period is expiring and that he may ascend to heaven; Rama says he will return to the place whence he came.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: high

Rama sets out in a procession appropriate to the great departure, attended by Sri, Earth, Energy, weapons in human shapes, Vedas in Brahman forms, sacred utterances, rishis, women, servants, brothers, Brahmans with sacred fire, people, and animals.

The passage explicitly describes Rama setting out in a procession with ceremonial features appropriate to the great departure.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: high

Ráma sets out from the capital in a ceremonial great departure, silent and indifferent, attended by Śrí, Earth, Energy, weapons in human shapes, the Vedas as Bráhmans, Gáyatrí, Omkára, Vashaṭkára, rishis, household attendants, brothers, Bráhmans bearing sacred fire, people, and animals.

Ráma leaves the capital in a procession explicitly described as the great departure, accompanied by brothers, people, animals, and sacred or personified attendants.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 confidence: high

Dasaratha complies through duty; Rama goes obediently into banishment; Lakshman shares the exile for his brother’s sake; Sita, Rama’s wife of Janak’s line, clings to him and is compared to Rohini with the Moon.

Rama leaves for the woods in obedience to duty and Kaikeyi’s demand, accompanied by Lakshman and Sita.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 confidence: high

Dasaratha plans to share the kingdom with Rama as Regent Heir; Kaikeyi asks for two promised gifts, Rama's exile to the woods and her child's succession.

Rama is chosen as Regent Heir, but Kaikeyi invokes two promised gifts requiring his forest exile and her child's succession; the king complies and Rama departs obediently.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 confidence: medium

The king and people pursue Rama's car for a time; at Sringavera by the Ganga, Rama sends the driver back, meets Guha king of the Nishadas, and reaches the farther bank.

Rama leaves the city, reaches Sringavera by the Ganga, sends his driver back, meets Guha, and is set on the farther bank before traveling through woods and streams.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: medium

Ráma leaves Chitrakúṭa for Daṇḍaká, kills Virádha, befriends Agastya, and obtains Indra’s sword, bow, and inexhaustible quivers.

Ráma leaves Chitrakúṭa’s calm retreat and travels onward to Daṇḍaká’s primeval wood.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 993-1155 confidence: medium

Sugríva guides Ráma to the ocean; Ráma strikes the sea, the Rivers’ King appears, Nala builds a bridge, the party crosses to Lanká, and Ráma kills Rávaṇ.

Ráma comes to the ocean, compels the sea’s ruler to appear, and crosses the sea to Lanká by Nala’s bridge.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: medium

A note describes a Bengal-recension variant: Vibhishan is kicked by Ravan, reports to his mother, flies to Mount Kailasa, meets Siva, and by Siva’s advice seeks Rama and the Vanar army.

The Bengal-recension note describes Vibhishan leaving Ravan after humiliation and seeking Rama’s army after divine advice.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: medium

The translator says the Bengal-recension account differs: Vibhishaṇ is kicked from his seat by Rávaṇ, tells his mother, flies to Mount Kailása, meets Śiva, and by Śiva’s advice seeks Ráma and the Vánar army.

In the Bengal-recension summary, Vibhishaṇ leaves after abuse by Rávaṇ, receives Śiva’s advice, and seeks Ráma and the Vánar army.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 confidence: medium

Kings of the solar dynasty customarily resign the kingdom to the heir in extreme old age and spend the rest of their days in holy meditation in the forest.

Solar dynasty kings are said to hand the kingdom to the heir in extreme old age and spend the rest of life in holy meditation in the forest.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 confidence: medium

Kings of the solar dynasty customarily resign the kingdom to the heir in extreme old age and spend their remaining days in holy meditation in the forest.

Solar-dynasty kings are said to resign the kingdom to the heir in extreme old age and spend their remaining days meditating in the forest.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59009-59055 confidence: medium

“The narrative of Ráma’s exile in the jungle is one of the most obscure portions of the Rámáyana,” and it is difficult to find original tradition or actual life beyond “self-mortification and selfdenial” attributed to old Brahman sages.

The passage explicitly identifies a narrative of Ráma’s exile in the jungle.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59009-59055 confidence: medium

“The narrative of Ráma’s exile in the jungle is one of the most obscure portions of the Rámáyana”; it mentions “self-mortification and selfdenial” of Brahman sages and the character in which the Brahmanical author desired to represent Ráma.

The note explicitly identifies the narrative of Ráma's exile in the jungle.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59057-59142 confidence: medium

Rama spends more than thirteen years of exile wandering among Brahmanical settlements between the Ganges and Godavari, from Chitra-kuta to near Nasik.

Rama is described as spending more than thirteen years of exile wandering through Brahmanical settlements and hermitages.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59057-59142 confidence: high

Ráma spends more than thirteen years of exile wandering among Brahmanical settlements and hermitages from Chitra-kúṭa toward Nasik and the Godáveri region.

Ráma spends more than thirteen years of exile wandering among hermitages associated with sages.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: high

Urvasi’s union with Pururavas depends on her not seeing him unclothed; Gandharvas steal lambs, send lightning, and cause her to see him naked, after which she vanishes.

Urvasi vanishes after the taboo breach, returns briefly at the Lotos-lake, and later permits only a limited meeting on the last night of the year.
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The Ramayan of Valmiki INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 confidence: high

The outline includes Ráma’s birth and virtues, Viśvámitra’s old tales, the winning of Janak’s child by breaking the bow, the throne choice, Kaikeyí’s counsel, and exile.

Ráma is chosen for the throne, but Kaikeyí’s counsel drives him forth as a banished man; he leaves crowds behind and crosses the Gangá.
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The Ramayan of Valmiki INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 confidence: high

Rāma’s intended enthronement is thwarted by Kaikeyī, he is banished, Daśaratha dies grieving, Rāma crosses Gaṅgā to Chitrakūṭa, and Bharat receives the sandals as emblems of Rāma’s right.

Rāma is chosen for the throne, Kaikeyī’s counsel disrupts the plan, and he is driven forth banished.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58194-58313 confidence: high

Rama tells Lakshman: “Now mount thy car, away my lady bear; / Tell all, and leave her in the forest there.”

Sita is sent away by Rama's order, carried by chariot, and is to be left in the forest despite trusting him.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58194-58313 confidence: high

Ráma privately tells Lakshmaṇ that Sítá longs for Válmíki’s grove and orders him to take her there by car, tell all, and leave her in the forest.

Ráma orders Lakshmaṇ to carry Sítá by chariot to Válmíki’s grove and leave her in the forest.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 confidence: high

Lakshman prepares to leave Sita in the distant wood, Ganga raises wave-hands to stop him, he tells the king's command, and Sita swoons and falls on the earth amid scattered gems.

Sita is left in the distant wood under royal command, then directed toward and received into Valmiki's grove.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 confidence: medium

Lakshman, faithful to his brother, stands ready to leave Sita in the distant wood; the holy Ganga flows nearby and raises wave-like hands; he tells the king's command with tears.

Sita is sent away to a distant wood despite being described as guiltless and faithful; Valmiki receives her into a holy grove.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: medium

Late Book II titles include Jáváli’s speech, praises of truth, the sons of Ikshváku, counsel to Bharat, the sandals, Bharat’s return, Bharat’s departure, Nandigrám, the hermit’s speech, Anasúyá, Anasúyá’s gifts, and the forest.

Titles include the forest, hermitages, Ráma’s return from the empty dwelling context, Book IV departure, search armies, the sea, and Hanumán’s leap toward Lanká.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: medium

Late Book II contents list Jáváli’s Speech, Praises of Truth, Sons of Ikshváku, Counsel to Bharat, The Sandals, Bharat’s Return, Bharat’s Departure, Nandigrám, Hermit’s Speech, Anasúyá, Anasúyá’s Gifts, and The Forest.

The contents repeatedly marks departures and returns, including Bharat’s return and departure, Lakshman’s departure, Ráma’s return, return to Kishkindhá, Sugríva’s departure, the departure, and the return.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 476-658 confidence: medium

Titles include 'The Medicinal Herbs', 'The Night Attack', 'Rávan’s Lament', 'Rávan’s Sally', 'Rávan In The Field', 'Lakshman’s Fall', 'Lakshman Healed', 'Indra’s Car', 'Glory To The Sun', 'The Battle', 'Rávan’s Death', and related laments.

Postwar titles include 'Indra's Car', 'The Magic Car', 'The Departure', and 'The Return'.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 476-658 confidence: high

Titles list Vibhishan’s Lament, The Rákshas Dames, Mandodarí’s Lament, Vibhishan Consecrated, Sítá’s Joy, The Meeting, Sítá’s Disgrace, Sítá’s Reply, Glory To Vishnu, Sítá Restored, Dasaratha, Indra’s Boon, The Magic Car, The Departure, The Return, Bharat Consoled, Ráma’s Message, Hanumán’s Story, The Meeting With Bharat, and The Consecration.

The contents list The Departure followed by The Return.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: high

Book I opening titles include Invocation, Nárad, Brahmá’s Visit, Rishyasring, sacrifice decreed/begun/finished, Rávan Doomed, The Nectar, The Vánars, and The Birth Of The Princes.

Contents titles include Rishyasring's departure, Bharat's departure, and Ráma's departure.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: medium

Book II titles include Sítá’s Speech and Appeal, Dangers of the Wood, Triumph of Love, Lakshman’s Prayer, Gift of the Treasures, Coats of Bark, Ráma’s Departure, Citizens’ Lament, Crossing of the Rivers, Halt under the Ingudí, Crossing of Gangá, Bharadvája’s Hermitage, Passage of Yamuná, and Chitrakúta.

Book II titles include multiple river passages and crossings, hermitages, Chitrakúta, Mandákiní, and the journey begun.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: high

Book II titles name Kausalyá’s lament and blessing, Lakshman calmed and angry, Sítá’s speech and appeal, dangers of the wood, triumph of love, Lakshman’s prayer, gift of treasures, coats of bark, counsel to Sítá, and Ráma’s departure.

Book II titles include dangers of the wood, coats of bark, Ráma’s departure, halts, river crossings, and journey episodes; Bharat’s departures are also named.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: medium

Sugriva is described as ex-king of the Vanars, exiled from home, wandering on Mount Rishyamuka with four faithful ex-ministers.

Sugriva is an ex-king, exiled from home, wandering on Mount Rishyamuka with four faithful ex-ministers.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10819-10987 confidence: high

Kaikeyí says: “This day my son enthroned shall see, / And Ráma to the woods shall flee,” and asks for a plan so Bharat may gain the empire.

Ráma is repeatedly named as the one to be sent to the woods or wild for a long banishment.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10989-11147 confidence: high

Kaikeyí tells the maid to say either that she has died or that Ráma has been banished and her son made king; she says she will die if Ráma takes the throne.

Kaikeyí demands that Ráma be banished or doomed to years of wandering while Bharata rules.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11149-11307 confidence: high

“Transfer them, and enthrone my son”; “to Daṇḍak’s forest drive / Thy Ráma for nine years and five”

Kaikeyí demands that Ráma be driven to Daṇḍak forest for nine years and five, wearing deerskin and matted hair as a hermit.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11310-11441 confidence: medium

The monarch asks if Ráma “Should to the distant wilds be sent / For fourteen years of banishment,” and says Ráma equals or exceeds Bharat in love, sonlike deeds, obedience, honour, and respect for Kaikeyí’s wishes.

The monarch explicitly asks whether Ráma, praised as glorious, pious, and pure, should be sent to distant wilds for fourteen years of banishment.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11443-11507 confidence: high

Kaikeyí accuses the king of forgetting truth to place Ráma on the throne and remain with Kauśalyá, and insists his word and oath require him to yield her claim.

Kaikeyí opposes Ráma’s anointing and declares that only his banishment will satisfy her.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11509-11683 confidence: high

The speaker asks what has made Kaikeyí request "That Bharat o'er the land may reign, / And Ráma in the woods remain."

Ráma is repeatedly associated with being sent to the woods or forest, wandering, and exchanging palace life for forest hardship.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11684-11860 confidence: high

“Thrice I repeat it—send thy child, / Thy Ráma, to the forest wild. / But if the boon thou still deny, / Before thy face, forlorn, I die.”

Kaikeyí repeatedly commands that Ráma be sent to the wild forest.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11862-12029 confidence: medium

Kaikeyí tells the king to send for Ráma, give rule to her son, and drive Ráma to the woods.

Kaikeyí states that Ráma is to be driven to the woods before her son receives rule.
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The Rámáyan of Válmíki, translated into English verse BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27101-27186 confidence: high

The travelers tell Sutíkshṇa they have slept well and ask leave to journey, visit ascetics’ homes near him, roam Daṇḍak wood, and view saintly brotherhoods; the three bow humbly to him.

The travelers request leave from Sutíkshṇa, receive his command to go, circle him, prepare, and depart from the hermits’ home.
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The Rámáyan of Válmíki, translated into English verse Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24711-24861 confidence: high

Bound by oath, the king granted the boons and commanded Ráma to live in the woods for fourteen years; Ráma went with Lakshmaṇ and Sítá to keep his father's word.

Ráma accepts the command to live in the woods for fourteen years and proceeds with Lakshmaṇ and Sítá toward Daṇḍak wood.
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The Rámáyan of Válmíki, translated into English verse Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat.; lines 25179-25306 confidence: medium

Bharat dips his hand, sips purifying water, denies that he sought rule or despised Ráma, and offers to live alone in banishment if their father’s command requires forest dwelling.

Bharat offers to dwell in banishment if obedience to their father requires it, while Ráma refuses to evade his task by laying exile on another.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25474-25635 confidence: high

Bharat sees Ayodhyá as "dark and sad," with glory gone, and says she seems to mourn in silent grief.

Ayodhyá is shown as dark, silent, and without public festivity because all grieve for banished Ráma, and Bharat asks when his brother will return to gladden the people.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25637-25817 confidence: medium

The troubled saints intend to leave the sacred wood for another forest rich in roots and fruit, and the sage advises Ráma to flee before Khara injures him.

The hermits decide to leave the sacred wood and move to another forest because of demonic danger.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25820-25993 confidence: high

Ráma says the place displeases him because it recalls faithful Bharat, townsmen, his mother, and the trampled camp of Bharat’s host; he departs with Sítá and Lakshmaṇ to seek a home.

Ráma leaves the lonely spot because memories of Bharat, his mother, and Bharat’s encampment trouble him, and he seeks a new home with Sítá and Lakshmaṇ.
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The Rámáyan of Válmíki, translated into English verse Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals. / Canto CXIX. The Forest.; lines 26141-26232 confidence: high

When night has passed, the princes bid farewell while the hermits perform lustral rites and offerings, then the saints address the pair.

After farewell, rites, warnings, directions, and blessings from the hermits, Ráma departs with Sítá and Lakshmaṇ into the mighty wood.
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The Rámáyan of Válmíki, translated into English verse Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26235-26394 confidence: medium

After the night, Ráma bids the hermits farewell and enters a forest with deer, pard, bear, ruined pools, creepers, fallen trees, cicadas, and birds.

After hospitality at the hermitage, Ráma departs in the morning and enters a tangled forest where the giant Virádha appears.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56451-56517 confidence: high

Rāma bids farewell to Vibhishaṇ and the Vánar chiefs, says the task is done with their aid, tells the Vánars to retrace their steps, tells Sugríva to return to Kishkindhá and reign, and confirms Lanka's throne to Vibhishaṇ before leaving the isle.

Rāma says the fearful task is done with the allies' aid, gives a long farewell, declares he is leaving Lanka, and the car departs.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26705-26881 confidence: medium

Ráma has slain Virádha, consoles his spouse, describes the forest as wild and drear, and proposes going to Śarabhanga.

Ráma describes a wild and drear forest and leads his companions toward Śarabhanga’s holy abode.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26884-27057 confidence: medium

Rāma hears the hermits’ complaint and replies that they need not beg; while keeping his father’s decree in the forest, he will aid them, fight, and slay the fiends.

Rāma says he must tread the forest while keeping his father’s decree, and this forest stay becomes the occasion for protecting ascetics and seeking hermit guidance.
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The Rámáyan of Válmíki, translated into English verse Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car.; lines 56394-56448 confidence: medium

At morning, Vibhishaṇ greets the royal chief and says oil, scents, attire, ornaments, filled urns, and skilled lotus-eyed women are ready for his bath.

Ráma declines oils, scents, attire, ornaments, bathing attendance, and an invitation to rest because he seeks immediate departure for home.
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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 27561-27700 confidence: medium

Sutíkshṇa rejoices at Ráma’s wish and instructs him to go south to the hermitage of Agastya’s brother, then farther south to Agastya’s residence.

Ráma receives precise directions from Sutíkshṇa and travels with companions toward the hermitage of the renowned sage Agastya.
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The Rámáyan of Válmíki, translated into English verse Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1894-1943 confidence: high

After the king reflects and recalls them to debate, the plan is to send damsels in holy hermits’ garments, skilled in blandishment and amorous wiles, to seduce the unsuspecting young recluse from his father’s cell.

The boy is expected to leave his father’s cell and calm retreat and stand in the city.
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The Rámáyan of Válmíki, translated into English verse Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 2124-2227 confidence: medium

After Vibháṇdak leaves for the forest, Rishyaśring hurries to the visitors; the damsels invite him to their home and he follows them.

Rishyaśring leaves the hermit setting after the damsels’ invitation, is transported to the royal town, and enters a new life there as honored guest and husband.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13321-13446 confidence: high

Ráma says his father is true “in promise, word, and action,” then states his wish “the consecration to resign” and go “to the wild wood.”

Ráma repeatedly says he will leave the city, go to the wild wood or forest, and enter the wilderness.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13449-13614 confidence: medium

Lakshmaṇ argues that noble persons do not bow to Fate, says human might can subdue Fate, vows to turn aside the stopped consecration, names Kaikeyí, the sire, and Bharat, mentions banishment and forest exile, and offers to guard Ráma’s realm.

Lakshmaṇ refers to a plan to doom Ráma to banishment and speaks of twice seven years of exile in the lonely forest.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13615-13786 confidence: high

Kausalya sees Rama resolved to keep his sire’s decree, weeps, asks how the royal son can live on gleaned grain, roots, and fruit, and says he is expelled by the king his sire while Fate makes the woods his dwelling-place.

Rama is banished to the wild, the woods become his dwelling-place, Kausalya tells him to go forth, and the passage centers on emotional preparation for his departure.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13789-13920 confidence: high

Kauśalyá purifies her lips with water, begins her benediction, and tells Ráma to go forth and return with speed.

Kauśalyá blesses Ráma, tells him to go forth, asks that he return quickly, and seeks protection for his path.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13789-13920 confidence: medium

She tells Ráma to go forth beloved of the gods, asks guardian powers to guide him in Daṇḍak wood, and invokes fire, wind, smoke, sacred texts, spells, saints, the world-maker, and gods to guard banished Ráma.

Ráma is called banished, associated with Daṇḍak wood, described as a wanderer in hermit dress, and blessed as a youthful anchorite.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13922-14043 confidence: high

Kauśalyā sheds scent and grain on Rāma's head and sets a prized herb on his arm as a faithful amulet while murmuring holy texts.

Before Rāma's forest departure, Kauśalyā gives him an amulet, murmurs holy texts, blesses him, invokes protection, and sends him onward.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13922-14043 confidence: medium

Kauśalyā embraces Rāma and blesses him to go, return safely, dwell triumphant in Ayodhyā, leave the forest, sit on the ancestral throne, and gladden both mother and consort.

Kauśalyā blesses Rāma to go to the forest, dwell there, return from exile, and sit on the ancestral throne in Ayodhyā.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 14045-14215 confidence: high

Ráma tells Sítá that his father’s decree sends him to the woods; his father had given Kaikeyí two boons, stopping preparations for Ráma; Ráma must pass fourteen years in Daṇḍak forest while Bharat receives the kingdom and throne.

Ráma is compelled by his father’s decree and earlier promise to leave for Daṇḍak forest for fourteen years.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44485-44549 confidence: medium

"But none of all the host was found / To clear the sea with desperate bound," and each declared his own power as Angad bade.

The host gathers before the sea, no one is found able to clear it, Angad volunteers to leap toward Lanká, and Jámbaván redirects the mission toward another champion.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: high

The chieftain calls Hanumán the hope of the rest, urges him to rise and spring over the ocean, compares the exploit with one who stepped through earth and sky, and Hanumán enlarges to gigantic size.

The chieftain says Hanumán alone can aid the group, urges him to spring over the ocean, and Hanumán enlarges himself and declares his powers.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44719-44743 confidence: high

“The holy saints their favour lend, / And all our chiefs the deed commend / Urging thee forward on thy way: / Arise then, and the task assay.”

Jámbaván urges Hanumán forward, tells him to arise and assay the task, and Hanumán immediately springs onto Mahendra’s crest.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37151-37298 confidence: medium

The speaker says Sítá followed him when he was banished by his father's decree, recalls her face, voice, laughter, and comfort in the forest, and fears Queen Kauśalyá asking where Sítá is.

The speaker recalls being banished by his father's decree and fleeing from home, with Sítá following him.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37606-37780 confidence: high

Lakshmaṇ identifies Ráma as Daśaratha’s eldest heir and refuge of the oppressed, deprived of his right and exiled to roam the woods.

Ráma, Daśaratha’s heir, is deprived of his right, expelled from home, and comes to Sugríva for refuge.
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The Rámáyan of Válmíki, translated into English verse Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44746-44918 confidence: high

Hanumán resolves to find the captive by aerial paths, moves on a richly described mountain with Gandharvas, Yakshas, and Serpent-Gods, and prays to Svayambhu, the Sun, the Wind, and Indra.

Hanumán prepares with vows and prayers, announces his mission, and leaps from a mountain into the sky across the sea.
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The Rámáyan of Válmíki, translated into English verse Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44920-45048 confidence: medium

Hanuman replies that Rama and Sita lived in Dandaka, Ravana stole Sita, and he goes by Rama's command as a willing messenger to see captive Sita.

Hanuman travels by Rama's command to find captive Sita, crosses sea and sky, overcomes obstacles, and reaches the island of Lanka.
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The Rámáyan of Válmíki, translated into English verse Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8714-8893 confidence: medium

Vaśiṣṭha begins the genealogy with Brahmā, Marīchi, Kaśyap, Vivasvat, Manu, and Ikṣvāku, then follows many kings down to Asit, who loses in war and flees with two pregnant wives to the Himālaya, where he dies.

After defeat in war, Asit flees to the Himālaya with two pregnant wives; although he dies there and one pregnancy is attacked by poison, the lineage continues through Sagar.
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The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48309-48456 confidence: high

Ráma orders the host onward to the southern coast, appoints Níla to lead and scan the path, and commands guards for valleys, waters, fruits, roots, and shaded places against Rákshas ambush or sabotage.

Ráma orders the host collected and sent to the southern coast; the Vánar army then assembles and moves southward in formation.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20005-20167 confidence: medium

Envoys arrive on travel-worn horses at the moated city, gain audience and honor, deliver the priest-and-peers’ summons to Bharat to come to his father’s house, and present costly garments, gems, jewels, robes, and ornaments.

Envoys summon Bharat to his father’s house, urge him to prepare the car, and Bharat agrees to go with them after a short delay.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20169-20341 confidence: medium

King Aśvapati honors Bharat with wealth, elephants, horses, asses, dogs, and trusted counselors to lead him on his way.

A king honors the prince with wealth and animals, appoints trusted counselors, and Bharat departs with Śatrughna, cars, servants, animals, and a lordly band.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20494-20617 confidence: high

Kaikeyi says Rama has gone in hermit dress to Dandak's wilderness and that Lakshman and Sita share his exile.

Kaikeyi reports that Rama, Lakshman, and Sita have gone to Dandak's wilderness, with Rama in hermit dress.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20620-20784 confidence: high

Bharat says Kauśalyā and Sumitrā suffer for their sons, recalls that Rāma treated Kaikeyi as a mother, and accuses her of sending Kauśalyā’s bark-clad son to the wild wood for royal sway.

Rāma is described as driven to the wild wood wearing bark, and Bharat says he will go to the forest to find him.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20786-20843 confidence: medium

The speaker tells the Queen that woe follows her crime, vows to pay due rites to his brother and sire, to bring the long-armed lord and king back to Ayodhyá, and to go to the wood of hermit saints.

The speaker says he will go to the wood where hermit saints dwell, and the Queen is told to retire to Daṇḍak wood.
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The Rámáyan of Válmíki, translated into English verse Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49274-49445 confidence: high

Vibhishan starts from his seat with a mace, calls Ravana his elder brother and king, says true bitter counsel is rare, warns that death surrounds him, and asks him to save himself, his town, his people, and his renown.

After his counsel is rejected, Vibhishan leaves his brother's court with four captains and goes to the sons of Raghu.
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The Rámáyan of Válmíki, translated into English verse Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49447-49609 confidence: medium

Vibhishaṇ says he is Rávaṇ’s brother, is fleeing him, and that Rávaṇ stole Janak’s child and keeps her locked in a palace under Rákshas guard.

Vibhishaṇ says he has fled his brother, left wife and children, and come to Ráma; Hanúmán also frames him as fleeing Rávaṇ’s fault.
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The Rámáyan of Válmíki, translated into English verse Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration.; lines 20846-21015 confidence: high

Bharat rises, reproaches Kaikeyí before lords and ministers, says he has no lust for kingship and no longer obeys his mother, and denies knowing of Daśaratha’s intended consecration, Ráma’s exile, or Sítá and Lakshmaṇ’s banishment.

Ráma’s exile is central to the conflict; Sítá and Lakshmaṇ are said to have gone into banishment, and Kauśalyá wishes to go to the wood to seek Ráma.
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The Rámáyan of Válmíki, translated into English verse Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9217-9308 confidence: medium

As the daughters leave their bowers, King Janak gives dowers including textiles, forces, vehicles, attendants, slaves, silver, coral, gold, and pearls, and sends his guest on the road.

Janak gives rich dowers to his daughters as the royal party departs from Mithilā after the nuptial context indicated by the passage label and by the daughters leaving their bowers with dowers.
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The Rámáyan of Válmíki, translated into English verse Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21133-21306 confidence: high

On the thirteenth morning the grieving hero approaches the pyre to clear the last debt and addresses his father, saying the protector is driven to the wood and the queen is left uncomforted.

Ráma is described as driven or banished to the wood by a woman’s art, and the maid is accused of causing the exile.
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The Rámáyan of Válmíki, translated into English verse Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21308-21422 confidence: medium

Bharat circles the sacred gear reverently and says, “The eldest son is ever king”; he declares Ráma the eldest born and says he will go to the woods and bring his elder brother back.

Bharat says he will go to the woods for the stated period and remain in the pathless wilds while Ráma reigns in the city.
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The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38434-38571 confidence: medium

Báli sends Sugríva into banishment with a single robe; Sugríva says his wife was torn from his side and that he wanders or dwells on Rishyamúka's hill in sorrow.

Báli sends Sugríva into banishment, after which Sugríva roams the land or dwells on Rishyamúka's hill.
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The Rámáyan of Válmíki, translated into English verse Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9430-9603 confidence: high

Daśaratha says Yudhájit has come to summon Bharat; Bharat prepares for the road and departs with Śatrughna and Yudhájit after farewells to his father, Ráma, and his mothers.

Bharat is summoned by his uncle and departs with Śatrughna after taking leave of his father, Ráma, and his mothers.
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The Rámáyan of Válmíki, translated into English verse Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10743-10816 confidence: high

The speaker says Ráma would not wrong Lakshmaṇ, but Bharat must endure evil; she advises the Queen to expel Ráma to the woods and says the plan secures advantage.

The speaker explicitly urges the Queen to expel Ráma from home to dwell in the woods and later to drive him to the wild in banishment.
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The Rámáyan of Válmíki, translated into English verse Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly.; lines 21514-21591 confidence: medium

Bharat stops the sounds and says, “I am not king; no more mistake”; he laments Kaikeyí’s deed, his father’s death, royal order like a rudderless vessel, and an expelled lord in the forest.

Bharat states that the former lordly stay roams far away in the forest after being expelled by his mother.
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The Rámáyan of Válmíki, translated into English verse Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21594-21733 confidence: high

The audience hears Bharat’s righteous speech with thoughts on Rāma and glad tears; Bharat vows to bring Rāma back or dwell in the wood with Lakshmaṇ, and says pioneers have been sent to clear the road before the army.

Bharat resolves to go to the distant wood, orders the army prepared, and has roads cleared and vehicles readied for the journey.
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The Rámáyan of Válmíki, translated into English verse Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21736-21904 confidence: high

Bharat rises early in his chariot to see Ráma; priests and lords lead in chariots, followed by elephants, cars, fighting men, archers, and the royal women Kaikeyí, Sumitrá, and Kauśalyá.

Bharat begins a formal journey in a chariot, accompanied by elite attendants, royal women, a vast army, and the city’s people.
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The Rámáyan of Válmíki, translated into English verse Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21906-21925 confidence: medium

Guha asks that the host stay at least for the night and then depart the next day refreshed by what he can provide.

Guha asks the host to stay for the night and says Bharat may go with it the next day.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21928-22108 confidence: high

Bharat says Guha has honoured him and fed a “vast train,” then asks which way leads to “Bharadvája’s calm retreat” near “Gangá’s streams.”

The passage foregrounds the road through difficult land near Gangá, Guha’s guidance, the safe crossing to the farther shore, and the exiles’ onward movement over rugged ground.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21928-22108 confidence: medium

At morning hair is bound in votive coils; Guha sends them safely to the farther shore. With Sítá they pass onward wearing bark coats and hermit-like locks, each with arrows and bow, over rugged ground.

The morning sequence describes votive hair coils, bark coats, hermit-like locks, weapons, and movement over rugged ground after the crossing.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22111-22209 confidence: high

Kauśalyá caresses Bharat, asks what pain afflicts him, says the line depends on him after the king’s death and Ráma and Lakshmaṇ’s exile, and wonders whether he has heard bad news of Lakshmaṇ, Ráma, or Sítá.

Kauśalyá refers to Ráma and Lakshmaṇ being forced to flee, and Guha identifies the tree and grass where Ráma and Sítá spent the night before they went on.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22111-22209 confidence: medium

Lakshmaṇ gathers sacred grass, spreads a bed for Ráma and Sítá, bathes their feet, and Guha identifies the tree and grass where the couple spent the night before leaving.

Lakshmaṇ spreads sacred grass under a tree where Ráma and Sítá sleep before going on their way.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22212-22348 confidence: high

Bharat identifies tumbled grass and bare earth as where Ráma and Sítá lay; Ráma is named as Daśaratha’s heir and Sítá as Ráma’s wife from Videha’s kings.

Ráma is absent in the woods after leaving his kingdom, and Bharat vows to undertake forest hardship during the banishment term; the subsequent scene begins a river crossing on Gangá.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22212-22348 confidence: high

At daybreak on Gangá’s bank, Bharat wakes Śatrughna and tells him to call the lord of Śringavera, whose aid will send the army over the flood.

On Gangá’s bank, Bharat seeks Guha’s friendly aid to send the army across the flood, and asks for boats to bear them over the stream.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22350-22411 confidence: high

Guha hears Bharat, tells kinsmen to awake, gather each boat upon the shore, and ferry all the army over.

The passage narrates the organized movement of Bharat’s army from the shore across the Ganga and onward to Prayaga.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22414-22553 confidence: medium

Bharadvāja asks why Bharat has come, recalls Ráma, born of Kauśalyá, banished with wife and brother for fourteen years, and asks whether Bharat wishes to harm him or enjoy his elder’s realm.

Ráma is described as sent away with wife and brother to spend fourteen years in the forest, and his dwelling is located at Chitrakúṭa.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22607-22777 confidence: medium

The army revels in delight, and warriors say they will not seek Ayodhyā or Daṇḍak forest; ten thousand voices shout, “This / Is heaven indeed for perfect bliss.”

The warriors, while en route toward Ayodhyā or Daṇḍak forest, revel in the miraculous place and say they will stay, calling it heaven for perfect bliss.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22778-22930 confidence: high

Bharat answers reverently that the feast delighted all, then asks: “O tell me how to guide my feet / To virtuous Ráma’s lone retreat.”

Bharat asks the sage how to reach Rāma’s lone retreat, and Bharadvāja gives a route southward to Chitrakūṭa and the Mandākinī.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22932-23083 confidence: high

Bharat is distressed and angry; Bharadvāja, a wise sage, counsels him not to blame “her” and says blessings will spring from banished Rāma’s wandering.

A wise sage gives counsel; Bharat respectfully departs, assembles his men, and begins a southward movement with a royal host.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23086-23201 confidence: high

The speaker says he does not mourn loss of power, friends, and home because of the charming spot, then describes the hill's birds, lofty summits, and many-colored rocks and metals.

The speaker is separated from power, home, and friends, says the woodland dwelling satisfies his father's bond and Bharat, and vows to pass the appointed years there while adhering to his oath.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23204-23347 confidence: medium

“Let this fair hill Ayodhyá seem... And let these waters as they flow / Our own beloved Sarjú show.”

Ráma asks Sítá to treat the hill as Ayodhyá and the waters as Sarjú, and says he has no longing for home or royal sway while living on forest food.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23349-23516 confidence: medium

Ráma picks Keśar blossoms, decorates Sítá’s hair, rests with her on a rocky seat, and then proceeds beneath shady boughs.

The couple moves onward under the boughs, roams pleasant places, and then turns back to a green retreat.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23637-23815 confidence: medium

Ráma says Bharat has come in grief and love, with no evil thought, perhaps to place royal sway before Ráma’s feet; he adds that Bharat would give the realm to Lakshmaṇ if asked.

Ráma, Lakshmaṇ, and Sítá are described as forced into the wilderness with hermit dress, and Bharat locates Ráma’s cot on the mountain side.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting.; lines 23818-23969 confidence: medium

Bharat laments that Rāma, lord of earth, dwells in a lonely woodland hermit’s cell because of him, and says he will fall at Rāma’s and Sītā’s feet to seek pardon.

Rāma is described as a prince and rightful sovereign who has left earthly bliss and lives in a hermit’s cell, wearing deerskin and matted hair.
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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: high

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.

After receiving Agastya's instructions, the princes bow, are dismissed with Sítá, arm themselves, and proceed to Panchavaṭí.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12522-12696 confidence: high

“The sire to whom he owes his birth / Should be his deity on earth.”

Ráma pledges to obey his father and is ordered to depart to Daṇḍak forest for fourteen years.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12522-12696 confidence: high

Kaikeyí commands Ráma to preserve his father’s faith, spend fourteen years in Daṇḍak forest, redirect the consecrating drops to Bharata, resign the imperial rites, and wear bark and matted hair.

Ráma is told to resign imperial rites and wear bark and matted hair in the forest for fourteen years.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12698-12859 confidence: high

Ráma says, “for my father’s promise sake / I to the wood my way will take,” and describes hermit dress and matted hair.

Ráma accepts a commanded move from palace and city toward the wood and Daṇḍak wilderness for fourteen years.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12862-12979 confidence: high

Palace women lament that dutiful Ráma, their refuge and Kauśalyá’s tender son, will go into exile; they reproach the king for casting away the realm’s protection.

The passage repeatedly says Ráma will go into exile and includes his own announcement that he must leave that day for Daṇḍak wood.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12981-13143 confidence: high

Lakshmaṇ tells the honoured queen that Ráma should not quit royal state for exile under a queen-compelled aged king, and says Ráma is faultless, godlike, bounteous, just, and sincere.

Ráma is repeatedly described as leaving royal state for banishment in the wild woods or forest.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 13145-13318 confidence: high

With joined hands and reverent head, Ráma asks Kauśalyá to consent, bless him, and let him go to the wild wood in banishment; he says he will see Ayodhyá after the promised years.

Ráma repeatedly states that he must go to the wild wood in banishment and later return when the promised years are over.
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The Rámáyan of Válmíki, translated into English verse Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28529-28682 confidence: medium

Ráma recalls Bharat’s love and sweet words and asks when he will again meet Bharat and Śatrughna.

Ráma says he is Daśaratha’s eldest son and heir and that he came to the wood by his father’s command and the queen’s pressure, to keep the law and win merit.
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The Rámáyan of Válmíki, translated into English verse Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23972-24119 confidence: high

Ráma says the father may enthrone or exile him in bark and deerskin; he obeyed the command to seek the forest, tells Bharata to reign in Ayodhyá, and says he will spend twice seven years in Daṇḍak.

Ráma says he obeyed the command to seek the forest, will wear bark, and will roam Daṇḍak forest for twice seven years.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46574-46653 confidence: high

Ráma is described as Daśaratha’s righteous, bow-skilled son who obeys his father, is banished, and goes to the forest with wife and brother.

Ráma obeys his father’s command, is banished, and goes into the forest with his wife and brother.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3293-3461 confidence: medium

Śántá, formerly honoured in comfort, learns her husband wishes again to seek the forest and is ready for the hermit’s cot without complaint; a lodge is prepared in the wood.

Śántá leaves a life of honoured ease and accepts the forest and hermit’s cot according to her husband’s will.
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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 50125-50181 confidence: medium

The Vánars speed over the broad way without swaying it; Vibhishaṇ stands on the ocean strand, mace in hand, eager for the onward way.

After the bridge is completed, the army moves onward across the sea toward Lanká by bridge, wave, and air.
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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 3648-3815 confidence: medium

“Give me thy son, thine eldest born... For he can lay those demons low... My power shall shield the youth from harm.”

The sage asks the king to send Ráma, a young hero, to defeat the demons who disrupt the rite, and promises protection, powers, and fame.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3818-3988 confidence: medium

The monarch tells Viśvámitra that Ráma is nearly sixteen, calls him a child, offers his army and his own combat instead, and says the sacrifice can be completed without taking Ráma.

Ráma is described as a very young beloved son whom the father resists sending away with the sage, while Vaśishṭha counsels that he must go.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46656-46838 confidence: medium

Sítá says she is Ráma’s spouse; Ráma left royal home for Daṇḍak with Lakshmaṇ and her; “The giant Rávaṇ came with guile / And bore me thence to Lanká’s isle”; two months remain before the captive will be slain.

Sítá recalls that Ráma left his royal home to roam Daṇḍak with Lakshmaṇ and her, living as a devotee.
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The Rámáyan of Válmíki, translated into English verse Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells.; lines 3991-4076 confidence: high

The monarch calls Ráma and Lakshmaṇ; mother and sire send the son with rite and prayer; Vaśishṭha blesses him; the father gives Ráma, with Lakshmaṇ behind, to Kuśik’s son.

Ráma and Lakshmaṇ are sent out by royal parents with rite, prayer, and blessing, and depart under a sage’s guidance with auspicious signs.
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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

The sons of Raghu travel between east and north under the sage's guidance and find an enclosed sacrificial ground.

The sons of Daśaratha travel together under Viśvāmitra's guidance, are described as an alike heroic pair, and are questioned by Janak regarding their purpose and lineage.
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The Rámáyan of Válmíki, translated into English verse Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43168-43263 confidence: high

Vánar forces depart to assigned quarters: Śatabal north, Hanumán with Angad and Tára’s multitude south, Vinata east, and Susheṇ west, each following the king’s decree.

The passage narrates Vánar commanders and armies leaving in assigned directions under the king’s decree.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43266-43438 confidence: high

Sugríva sends legions in quest of Sítá; they search towns, water places, valleys, plains, and groves, then return after a weary month to Praśravaṇ’s hill in despair.

Sugríva sends legions forth, and named leaders take parties into different regions to search.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44053-44192 confidence: medium

Sampáti describes Lanká across the southern ocean, built by Viśvakarmá, and says Sítá lies sad in a barred bower with monsters guarding her; he gives a hundred-league southward course.

Sampáti instructs the Vánars to travel south a hundred leagues beyond the sea, overleap the briny deep, find Sítá, and return home.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36417-36579 confidence: medium

Kabandha directs the path through westward fruit trees and another joy-giving grove, comparing it to Nandan, Northern Kuru, and Chaitraratha; trees provide Amrit-like fruit.

Kabandha gives a detailed itinerary through groves, Pampá, Matanga’s wood, Rishyamúka, and Sugríva’s cave, ending with the instruction to pursue the search.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36741-36858 confidence: medium

Rāma urges going to Pampā and Rishyamúka, where Sugríva dwells; he says, “For on that chief my hopes depend / That this our quest have prosperous end.”

After reflection at the saints’ place, the brothers leave the grove and move toward Pampā and Rishyamúka.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19674-19766 confidence: medium

Kauśalyá accuses Kaikeyí of killing the king, says Ráma is far away and her lord has sought the skies, and says Kaikeyí acted through a hump-backed maid to lay the royal house in death.

The dead king is said to have sought the skies and later to have fled to heaven, while rites for parted souls are performed.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19674-19766 confidence: high

Kauśalyá accuses Kaikeyí of killing the king, says Ráma is far away and her lord has sought the skies, and says Kaikeyí acted through a hump-backed maid to lay the royal house in death.

Ráma’s banishment and absence are repeatedly recalled in lament, and the women say Kaikeyí drove Ráma, Lakshmaṇ, and Sítá away.
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The Rámáyan of Válmíki, translated into English verse Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7164-7339 confidence: medium

The monarch’s hundred sons rush armed upon the sage; Vaśishṭha raises one cry and glance, and they fall scorched to ashes with horse, foot, and chariot, while the monarch mourns the loss of army and children.

After losing army and sons, the monarch transfers his empire to his remaining son and leaves for a hermit-grove and Himalayan penance.
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The Rámáyan of Válmíki, translated into English verse Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4079-4214 confidence: medium

At dawn the anchorite wakes Ráma for morning rites; the princely pair bathe, pray, complete their morning task, and worship Viśvámitra.

The princes perform dawn rites, worship the sage, learn sacred lore from him, spend the night at a hermitage, and continue by crossing a river under his guidance.
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The Rámáyan of Válmíki, translated into English verse Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4216-4395 confidence: medium

Táḍaká, a shape-wearing spirit of enormous strength, wife of Sunda and mother of Márícha, has distressed the realms, dwells nearby, bars the road, and is to be slain by Ráma at Viśvámitra’s command.

During the journey, Táḍaká blocks the road and Viśvámitra commands Ráma to rely on his own right arm and kill her; Ráma accepts.
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The Rámáyan of Válmíki, translated into English verse Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14218-14324 confidence: medium

After Sítá speaks, a duty-conscious pious hero remains reluctant, tries to soothe her tears and shake her resolve, and tells Sítá to remain and give up the wish to live forest life.

Sítá’s wish to live a forest life is explicitly opposed by the speaker, who tells her to remain and quit that purpose.
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The Rámáyan of Válmíki, translated into English verse Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14327-14413 confidence: high

She says she must go with Ráma by her sire's command, cannot live without him, and will be safe while he is near even from the sky-ruler.

The lady repeatedly asks to accompany Ráma to the wood and the narrator says she seeks to share his exile.
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The Rámáyan of Válmíki, translated into English verse Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara.; lines 29175-29220 confidence: high

“Dúshan cried, / ‘Forth to the fight, ye giants, ride.’” The host obeys, with banners waving and weapons flashing.

The armed host leaves Janasthán for battle, with Khara following behind in his chariot and urging speed toward his foes.
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The Rámáyan of Válmíki, translated into English verse Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14416-14502 confidence: high

The speaker objects to Ráma committing his wife to others, stresses that she is his wife, and tells him not to forsake her while going to the wood, whatever awaits him there.

The speaker insists that Ráma must not forsake her while making his journey to the wood and asks to go with him.
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The Rámáyan of Válmíki, translated into English verse Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14504-14677 confidence: high

Ráma says he would not buy heaven with Sítá’s sorrow, says he had not known her heart, says his arm can guard her in the woods, and begins to say that the journey to the wood cannot be declined.

Ráma repeatedly says the journey to the wood is required, accepts Sítá as a companion to Daṇḍak’s wild, and Lakshmaṇ seeks to join the forest departure.
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The Rámáyan of Válmíki, translated into English verse Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14679-14758 confidence: high

Ráma tells Lakshmaṇ to bid farewell and bring celestial bows, armor, unfailing quivers, and swords once given by Varuṇ to Janak and kept in the preceptor's hall.

Ráma tells Lakshmaṇ to say farewell, obtain arms for their use, arrange gifts, and then go to the solitary wood.
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The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14761-14931 confidence: high

Rama and Sita receive Suyajña with joined hands, honor him as Agni is honored, and give ornaments, gems, gifts for his wife, a bed, the elephant Victor, and one thousand gold coins; Sita’s gifts are described as given before she lives in the wood.

The passage frames the gifts as occurring before Sita goes to live in the wood and before Rama tells the people to guard the houses until his return.
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The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14934-15105 confidence: high

Sítá and the princes give wealth to Bráhmans, go to see the aged king, and take heavenly-looking arms adorned by Sítá.

Ráma gives wealth away, takes arms, walks without royal shade, receives public lament, remains fixed in purpose, and is reported as about to seek the wilds.
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The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15107-15263 confidence: high

Ráma asks the king for farewell and blessing before going to Daṇḍak wood that day, and asks that Lakshmaṇ be his companion and Sítá follow him.

Ráma asks leave to go to Daṇḍak wood that day, refuses delay, and states that he will dwell in the woods for fourteen years with Lakshmaṇ and Sítá accompanying him.
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The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15266-15431 confidence: high

Sumantra states that kings succeed by birthright after their fathers, says Kaikeyi would violate this rule, mentions Bharata's rule, says all will go where Rama goes, and warns that Brahmans will leave her realm.

Rama is repeatedly described as going to the wood or wilds, and Dasaratha orders a retinue and provisions to follow him there.
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The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15433-15518 confidence: high

Kaikeyí says Sagar, ancestor of Daśaratha’s line, drove forth his eldest son Asamanj and that Daśaratha’s son should likewise go into exile.

Asamanj, Sagar’s eldest son, is expelled after the citizens report his murders of children, and Sagar commands that he remain an exile all his days.
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The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15433-15518 confidence: high

Kaikeyí says Sagar, ancestor of Daśaratha’s line, drove forth his eldest son Asamanj and that Daśaratha’s son should likewise go into exile.

Kaikeyí argues that Ráma should go into exile, but Siddhárth states that no fault stains him and warns against driving the guiltless to the wild.
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The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30973-31145 confidence: medium

Rávaṇ hears the advice, dismisses his nobles, carefully weighs hope and fear, resolves to attempt the deed, and goes to the courtyard.

Rávaṇ dismisses his nobles, deliberates risks and hopes, decides to attempt the deed, and orders his chariot.
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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 31261-31413 confidence: high

Ráma sees his father deceived by Kaikeyí, accepts the promise as a dutiful son, and leaves realm and delight for Daṇḍak wood as an anchorite.

Ráma leaves realm and pleasure for Daṇḍak wood to honor his father’s promise and Kaikeyí’s will.
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The Rámáyan of Válmíki, translated into English verse Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32077-32193 confidence: medium

The speaker tells Lakshmaṇ to stand armed, guard the Maithil lady, keep watch, and suspect foes, while he goes through the brake to bring or take the wondrous deer and later strip the game for Sítá.

The speaker says he will go after the deer and instructs Lakshmaṇ and Jaṭáyus to protect Sítá from danger.
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The Rámáyan of Válmíki, translated into English verse Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32196-32340 confidence: medium

The deer alternately flees, turns, appears, and vanishes; “in the magic deer’s disguise / Márícha lured him” far from his cot.

The deer repeatedly appears and disappears, luring Ráma far from his cot and away from Sítá.
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The Rámáyan of Válmíki, translated into English verse Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32342-32476 confidence: high

“A precious pledge art thou, consigned / To me by him of noblest mind,” says Lakshmana, adding that he cannot forsake the pledge Rama gave him.

Lakshmana states that Sita is a pledge entrusted to him and that he cannot leave her, but he later departs toward Rama after Sita’s accusations and vows.
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The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5160-5316 confidence: medium

The hermit tells Ráma he has recounted his ancient lineage and local tales, notes that midnight has come, and tells Ráma to sleep before the next day’s journey.

After the lineage tale, the hermit urges sleep so nothing will delay the next day’s journey; at dawn he calls Ráma to rise for rites and travel.
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The Rámáyan of Válmíki, translated into English verse Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32479-32637 confidence: medium

Lakshmaṇ reacts to Sītā's bitter words and quickly goes toward Rāma with dark forebodings.

Lakshmaṇ leaves for Rāma, both men are absent, and Rāvaṇ approaches Sītā in her lone retreat.
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The Rámáyan of Válmíki, translated into English verse Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32640-32760 confidence: high

Sítá says she spent twelve happy years with Ráma and that his peers advised his consecration as joint ruler.

Ráma is designated for consecration, displaced by Kaikeyí’s demand, and accepts forest exile to preserve his father’s truth and honour.
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The Rámáyan of Válmíki, translated into English verse Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32640-32760 confidence: medium

Lakshmaṇ, Ráma’s younger brother, follows him, adopts hermit hair and garb, and carries a bow to guard Ráma and Sítá.

Ráma, Sítá, and Lakshmaṇ leave the kingdom and home for the forest; Lakshmaṇ takes hermit garb and a bow to guard them.
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The Rámáyan of Válmíki, translated into English verse Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone.; lines 4915-5001 confidence: high

The princes spend the night content, perform morning rites before dawn, greet the saint and hermits, and ask what they are commanded to do; the saint is described as resplendent like burning fire.

The princes have achieved their task, complete rites, accept the journey to Mithilá, and the saint formally leaves the hermitage for the north.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15521-15654 confidence: high

Rāma addresses his father and says he renounces earthly care, retinue, wealth, and lordship; he requests hermit dress, a basket, and a spade for fourteen years of banishment.

Rāma rejects royal comforts, wealth, lordship, retinue, and host, and prepares to depart to the woods for fourteen years with only minimal tools and hermit dress.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15521-15654 confidence: medium

Vaśiṣṭha says that if Sītā leaves for the woods, the town, warders and wives, the nation, city wealth, Bharat, and Śatrughna will follow and serve Rāma in the wild wood.

Vaśiṣṭha declares that the town, warders with wives, nation, wealth, younger brothers, and even animals will follow Rāma and Sītā into the woods.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15657-15784 confidence: high

Ráma asks his father to honor and tenderly care for Kauśalyá in his absence so that grief will not send her to Yáma’s realm.

Ráma remains prepared to go; he wears hermit garb; the king orders Sumantra to drive the heir beyond the state and describes the act as sending the brave and good to the wood.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15786-15955 confidence: high

Kauśalyá weeps with joy and woe; Ráma tells her to restrain tears, says fourteen years will seem like a dream, and promises she will see him return safe and well.

The passage centers on preparations, farewells, reverent leave-taking, and the announced beginning of Ráma’s fourteen-year stay in the wilds.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15786-15955 confidence: medium

Kauśalyá embraces Sítá, kisses her head, warns about wives abandoning husbands in misfortune, and praises wives who follow right, truth, Scripture, and rule.

Kauśalyá and Sumitrá give counsel, tears, and blessings before Ráma, Sítá, and Lakshmaṇ leave for forest exile.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15957-16108 confidence: high

Sítá ascends a chariot described as brilliant as the sun; Ráma and Lakshmaṇ board the gold-adorned car.

Ráma goes forth for banishment in a prepared chariot with Sítá and Lakshmaṇ, while Sumantra drives away from Ayodhyá.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15957-16108 confidence: high

Ráma goes forth for dreary banishment; grief assails the town, Ayodhyá is filled with tumult and lament, and horses and elephants cry out.

The whole city, citizens, royal women, king, and queen lament Ráma’s departure and attempt to keep sight of him as he leaves.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16111-16271 confidence: high

Royal women lament that Ráma, protector of the poor and weak, is banished to the forest by his father’s behest and Kaikeyí’s guile.

Ráma is described as a duteous, protective heir banished to the forest, and the passage follows the visible departure of his car from the city.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16111-16271 confidence: medium

Seeing the horses’ footprints, Daśaratha asks where Ráma is and imagines him sleeping on log, stone, and dusty earth.

Daśaratha imagines Ráma losing palace comforts, sleeping on log, stone, and earth, and Janak’s daughter being terrified by forest beasts.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16273-16412 confidence: high

Daśaratha enters amid the people, sees empty houses, courts, ways, closed temples, and the untrodden royal street; the house is no longer the dwelling of Ráma, his Vedehan bride, and Lakshmaṇ.

Ráma, Sítá, and Lakshmaṇ are identified as banished; Ráma has left home and begins forest life after being sent to the wild.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16415-16585 confidence: high

Sumitrá tells Kauśalyá that Ráma has left royal sway for the woods for his father’s sake and duty; Lakshmaṇ will follow the same course, and Sítá will not part from Ráma.

Ráma leaves royal sway and home for the woods or banishment to uphold his father’s promise and continues despite public pleading.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16587-16664 confidence: high

Ráma sees the aged men, leaves his chariot, and walks with Sítá and Lakshmaṇ beside the old men, matching their slower pace instead of passing them.

Ráma continues a journey to the wood with Sítá and Lakshmaṇ while aged Bráhmans follow and try to accompany or stop him.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16587-16664 confidence: high

The Bráhmans say their hearts and Vedic lore turn to Ráma, that following him is following right, and they tearfully beg him to return with their aged heads laid before his feet.

The aged Bráhmans weep, pray, lay their heads before Ráma’s feet, and ask him to retrace his way.
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The Rámáyan of Válmíki, translated into English verse Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16667-16812 confidence: high

Ráma arrives at a delightful place with Sítá, looks on her, and speaks to Lakshmaṇ as the first night of their journey to the wilds descends.

The passage marks the first night after the party turns toward the wilds, continues by chariot across the Tamasá, and proceeds toward a hermit-haunted forest.
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The Rámáyan of Válmíki, translated into English verse Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16667-16812 confidence: medium

Ráma, Sítá, and Lakshmaṇ mount the chariot with Ráma's bow and gear, cross the fast-flowing Tamasá, and find a wide clear road on the farther side.

After the first night away, the party crosses the fast-flowing Tamasá and finds a clear road on the far side.
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The Rámáyan of Válmíki, translated into English verse Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16667-16812 confidence: medium

Ráma tells Sumantra to drive north briefly and then return in the former track so the people will not learn the course he follows.

Ráma instructs Sumantra to drive north and then return in the former track so the people will not learn the path he follows.
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The Rámáyan of Válmíki, translated into English verse Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16815-16962 confidence: high

The people wake to find no Ráma, grieve, weep, search everywhere, and find no trace.

Ráma is absent when the people wake, is described as the pride of Raghu’s race, and has gone to the woods or desert as a hermit; his followers lose his chariot trail and return grieving.
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The Rámáyan of Válmíki, translated into English verse Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16964-17018 confidence: high

Under Kaikeyí’s oppressive hand, the land is described as helpless, lordless, and godless; the women predict destruction, the king’s death, and ruin after Ráma is forced from home.

The passage says Ráma was forced from home and that false pretense drove Ráma, Sítá, and Lakshmaṇ away; the women also refer to sharing the exiled Ráma’s lot.
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The Rámáyan of Válmíki, translated into English verse Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16964-17018 confidence: medium

The city women address their lords; “Ráma shall be your guard and guide, / And Sítá will for us provide.”

The women ask who would linger in the sad town, say Ráma will guide them and Sítá provide for them, and consider sharing exiled Ráma’s lot or seeking another land.
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The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42770-42917 confidence: high

The speaker gathers a chosen southern band, summoning Níla, Jámbaván, Hanumán, other valiant lords, and Angad as chief and guide.

The speaker sends a chosen host southward, orders a comprehensive search, and tells them to return when the lady or Maithil queen is traced.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17021-17197 confidence: high

Ráma is called lord of the realm by right and continues through Kośala, crossing the Vedaśrutí, Gomatí, and Syandiká rivers.

Ráma travels in flight through Kośala, crosses rivers, bids farewell to Ayodhyá, sends mourners back, passes the boundary of Kośala, and halts at the Gangá.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17021-17197 confidence: medium

Ráma is called lord of the realm by right and continues through Kośala, crossing the Vedaśrutí, Gomatí, and Syandiká rivers.

Ráma crosses several streams and then halts at the Gangá, which is described as heavenly, holy, hermit-visited, and frequented by animals and divine or semi-divine beings.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17199-17372 confidence: high

Ráma embraces Guha, says all is well in Guha’s realm, declines friendly gifts, states that grass, bark, hide, roots, and fruit suit his forest life, and asks only for grass and corn for the horses dear to his father.

Ráma refuses royal gifts, accepts bark and forest fare, seeks the woods as an anchoret, and is explicitly in years of forest exile.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17199-17372 confidence: high

At dawn Ráma rises from his low bed, speaks to Lakshmaṇ of sunrise, the end of night, the Koïl and peacock calls, and urges crossing the swiftly flowing Jáhnaví.

At dawn Ráma calls for crossing the swiftly flowing Jáhnaví, and Guha prepares a manned boat for the pilgrims.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17374-17477 confidence: high

Sumantra approaches with raised palms and asks what remains to do; Ráma tells him to return to Ayodhyá, attend the king, and leave the steeds and car while Ráma goes on foot into the forest.

Ráma dismisses the charioteer, leaves the steeds and car, and says he will seek the forest on foot with his companions.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17479-17607 confidence: high

Sumantra says he cannot return to Ayodhyá without Ráma and anticipates the grief caused by the empty chariot.

The passage centers on Ráma’s banishment into the wilderness and Sumantra’s grief at being ordered to return without him.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17609-17764 confidence: high

Ráma gives Guha a last farewell and proceeds with Lakshmaṇ and Sítá to the prepared boat on the shore of Gangá.

The passage centers on farewell, river crossing, separation from attendants, and the first night after leaving the country for banishment.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17609-17764 confidence: medium

Ráma, Lakshmaṇ, and Sítá perform water-related ritual actions, say farewell to Sumantra and Guha, push off from land, and are rowed through Gangá’s waves.

The protagonists leave companions behind, cross Gangá by boat, perform prescribed water ritual, and land before entering forest life.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17766-17918 confidence: high

“Lest breaking duty’s law I sin... / The forest life today I choose, / And kingly state and power refuse.”

Ráma rejects royal state, chooses forest life, and the next morning continues through the woods toward a sacred river confluence.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17920-18070 confidence: high

Worship flames have blazed; Ráma approaches with raised hands and identifies himself, Lakshmaṇ, and Sítá, explaining banishment and the wish to live in a holy grove on fruits and berries.

Ráma states that his father sent him forth to roam, asks for a holy grove where he may live as a hermit, and later seeks permission to leave Bharadvája’s grove for a new home.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18073-18214 confidence: high

Bharadvāja blesses the travelers and instructs them to go where Yamunā and Gangā meet, cross Kālindī by raft, revere the Śyāma fig-tree, and continue toward Chitrakūṭa through a pleasant wooded route.

The travelers receive a hermit’s blessing and detailed directions, then continue on their road and are urged to depart again at dawn.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18216-18356 confidence: medium

At dawn the brothers and Sítá rise, draw pure stream water, perform morning rites, and follow the road to Chitrakúṭa’s hill.

The passage shows the travelers rising after rest, performing rites, moving toward Chitrakúṭa, asking to remain there, and establishing a dwelling in the forested mountain setting.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18359-18523 confidence: high

Ráma reaches the southern bank; Guha sorrowfully returns home; Sumantra yokes the steeds and drives toward Ayodhyá.

Ráma is left at the Gangá shore, is reported to be over the flood, and Sumantra returns to Ayodhyá without him.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18359-18523 confidence: high

After recovering, Daśaratha asks where Ráma will dwell, “At some tree’s foot,” what he will eat, and whether he will spend the night “Earth-couched.”

Daśaratha contrasts Ráma’s former royal attendance and pleasant rest with sleeping on the earth, dwelling beneath trees, and walking in wild woods.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18525-18691 confidence: high

Lakshmaṇ angrily asks what sin caused Ráma’s banishment and says the king, influenced by Kaikeyí’s charge, caused their woe and did grievous wrong.

Ráma is banished, turns toward the wood, crosses the Gangá, and proceeds toward Prayág in bark garments and votive coils.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18693-18865 confidence: high

Sumantra, tearful and with suppliant hands, comforts Kauśalyá, saying Ráma will abide in the wood, Lakshmaṇ will guard him, and Sítá will live in the wild without doubt or terror.

Sumantra says the three exiles abide in the wood, proceed on an ancient way, eat wild fruit, and aim to preserve their father's honor and oath.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18868-18967 confidence: high

After Ráma wanders out of sight, Kauśalyá weeps and addresses her husband the king; she contrasts the king’s fame with Ráma’s pitying, true, and kind nature.

Ráma has gone from sight, loved ones are wandering in the wood, and the speech repeatedly frames Ráma, Sítá, and Lakshmaṇ as exiles enduring the wild.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 18970-19057 confidence: medium

The king is distracted by memory and mourning for his son, lies prey to two griefs, joins suppliant hands, and asks Kauśalyá for grace and for no bitter word.

The passage centers on grief over an absent son who has been lodged in the wild woods for five nights, with both the king and Kauśalyá mourning him.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19060-19229 confidence: medium

Daśaratha wakes grief-stricken before the sixth night after Rāma is sent to the woods and addresses Kauśalyá, who mourns for Rāma; Rāma and Lakshmaṇ’s fate weighs upon him.

Rāma is said to have been sent to the woods, and both Daśaratha and Kauśalyá grieve over him.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19377-19549 confidence: medium

The king asks his wife for her hand because he cannot see, longs for Ráma's touch, calls Ráma virtuous, says Angels of Death summon him, and grieves that he cannot behold Ráma before dying.

The king longs for the absent Ráma, speaks of Ráma's future return after fourteen years, and says grief for his son is drying up his breath.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57896-57931 confidence: high

Ráma resolves to install Bharata as successor and retire to follow Lakshmaṇ; Bharata refuses and decides to accompany him; Ráma’s subjects grieve and say they will follow wherever he goes.

Ráma formally sets out from his capital in the ceremonial great departure, accompanied by brothers, subjects, ritual powers, and attendants.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 688-860 confidence: high

King Daśaratha wills to share his kingdom with Ráma, his best and eldest son, as regent heir.

Ráma is chosen as regent heir, but Kaikeyí’s demanded boons redirect succession and send him into forest banishment.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 688-860 confidence: high

The king complies; Ráma goes obediently to banishment, Lakshmaṇ shares exile for his brother’s sake, and Sítá, Ráma’s beloved wife, clings to him and accompanies him.

Lakshmaṇ shares exile for his brother’s sake, and Sítá accompanies Ráma as his wife.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 688-860 confidence: medium

The king and people pursue Ráma’s car; at Śringavera by the Gangá he sends his driver back, meets Guha, king of the Nishádas, and is set on the farther bank.

At Śringavera by the Gangá, Ráma sends the driver back, meets Guha, and is set on the farther bank before continuing through woods and streams.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 862-989 confidence: high

Ráma leaves Chitrakúṭa, enters Daṇḍaká’s primeval wood, slays Virádha, and gains Agastya’s friendship.

Ráma leaves Chitrakúṭa’s hill and continues into Daṇḍaká’s primeval wood, beginning the sequence of forest encounters.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65547-65701 confidence: medium

The note contrasts the followed text with the Bengal recension, where Vibhishaṇ is kicked from his seat by Rávaṇ, tells his mother, flies to Mount Kailása, meets Śiva, and is advised to seek Ráma and the Vánar army.

The Bengal-recension note describes Vibhishaṇ leaving Rávaṇ's side and seeking Ráma and the Vánar army.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63465-63546 confidence: medium

A Calcutta Review note says Rāma’s journey has been known for thirty centuries, is annually traversed by thousands, and includes carts traveling the road from Ayodhyā to Chitrakūṭ.

The review note says Rāma’s journey is known step by step and annually traversed by thousands from Ayodhyā to Chitrakūṭ.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59007-59053 confidence: medium

“The narrative of Ráma’s exile in the jungle” is described as obscure, with little trace of original tradition or actual manners beyond ascetic self-mortification and self-denial of old Brahman sages.

The passage explicitly mentions the narrative of Ráma’s exile in the jungle.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59055-59140 confidence: high

Ráma is said to spend more than thirteen years of exile wandering among Brahmanical settlements between the Ganges and Godáveri, from Chitra-kúṭa to Nasik near the Godáveri source.

Ráma’s exile is described as a long wandering among Brahmanical settlements and hermitages.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59297-59386 confidence: medium

The Gandharvas, impatient with Urvasî’s stay among mortals, resolve to bring her back to their bright home and lead Purûravas to disregard her warning.

The Gandharvas become impatient with Urvasî’s sojourn among mortals and arrange events that lead to her return to their bright home.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58192-58311 confidence: high

Ráma tells Lakshmaṇ that Sítá longs to go beneath Saint Válmíki’s grove and commands him to take her there and leave her in the forest.

Ráma orders Lakshmaṇ to take Sítá under the context of her wish to visit Válmíki’s grove and leave her in the forest; Sítá departs trustingly in the car.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58313-58444 confidence: high

Lakshmaṇ is ready to leave Sítá in the distant wood; the holy Gangá raises wave-hands to bid him stay; he tells the king’s command with sobs and tears.

Sítá is left in a distant wood by Lakshmaṇ under the king’s command, and the scene centers on her banishment and separation from Ráma.
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The Rámáyan of Válmíki, translated into English verse The Rámáyan of Válmíki, translated into English verse / CONTENTS; lines 474-656 confidence: medium

Book VI begins with titles for speeches by Ráma, Sugríva, Rávan, Prahasta, Vibhishan, and Indrajít; it also lists the march, Ráma’s lament, summons, repeated counsel, Vibhishan’s flight, and spies.

The Book VI titles repeatedly name Vibhishan’s counsel and then Vibhishan’s flight.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64181-64291 confidence: medium

Sugríva is the ex-king of the Vánars, an exile wandering about Rishyamúka with four faithful ex-ministers.

Sugríva is described as an ex-king in exile on Rishyamúka with four faithful ex-ministers.
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The Upanishads OM! PEACE! PEACE! PEACE! / XVIII / OM! PEACE! PEACE! PEACE! / Part First; lines 674-830 confidence: medium

Nachiketas asks his father repeatedly to whom he will be given; the father replies that he gives him to Death, identified in commentary as Yama, Lord of Death.

Nachiketas is promised to Death, goes to Yama's abode, and waits there before receiving boons.
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The Upanishads The Upanishads; lines 67-202 confidence: medium

The teachings are said to have usually been given in the stillness of distant retreats and therefore called Aranyakas or Forest Books; the name is also linked to Vanaprasthas, who retired to the forest for spiritual study.

The passage says teachings were given in distant retreats and that Vanaprasthas retired to the forest to devote themselves to spiritual study.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89; lines 9436-9592 confidence: high

Fire, water, and earth become tripartite in man; when a man departs, speech merges in mind, mind in breath, breath in heat or fire, and heat in the Highest Being.

At a man's departure, speech merges into mind, mind into breath, breath into heat, and heat into the Highest Being.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8130-8269 confidence: high

Prajapati replies that the best is the one by whose departure the body seems worse than worst.

Prajapati defines the best faculty by the effect of its departure, and speech, eye, and ear each leave for a year to test this criterion.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8554-8722 confidence: medium

Janaka, descending from his throne, says, 'I bow to you, O Yajnavalkya, teach me.' Yajnavalkya compares him to one furnishing himself with 'a chariot or a ship' for a long journey and asks where he will go 'when departing hence.'

Yajnavalkya asks where Janaka will go when departing hence, and Janaka asks him to tell it.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8871-9023 confidence: medium

Verses describe the one who is not asleep as assuming light, going to his place, called the golden person and lonely bird, guarding the lower nest with breath while the immortal moves away and goes where it likes.

Verses portray the golden person as a lonely bird whose immortal aspect moves away from the nest and goes where it likes, while the wider passage describes return after sleep and dream.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9289-9438 confidence: high

When the Self sinks into weakness and unconsciousness, the senses gather; the Self takes elements of light and descends into the heart; when the person in the eye turns away, forms are no longer known.

The dying process is mapped through gathering senses, descent into the heart, illumination of the heart-point, bodily exit routes, and life/vital spirits following the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9609-9775 confidence: high

Brahmanas seek to know the Self by Veda-study, sacrifice, gifts, penance, and fasting; those wishing for the Brahman-world leave their homes as mendicants.

Mendicants leave homes for the world of Brahman, and Yajnavalkya prepares to leave household life for the forest.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 13995-14155 confidence: high

King Brihadratha establishes his son in sovereignty, goes into the forest after seeing the body as transient, performs penance with uplifted arms toward the sun, and is approached by Sakayanya, shining like a smokeless fire.

King Brihadratha transfers sovereignty to his son, enters the forest, performs penance, and seeks instruction from Sakayanya about the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 6292-6453 confidence: high

Yajnavalkya says he is going away from his house, with a note glossing this as into the forest, and proposes a settlement between Maitreyi and Katyayani.

Yajnavalkya says he is leaving his house, and the note glosses this as going into the forest.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 7279-7433 confidence: medium

Kahola asks about Brahman and the Self within all; Yajnavalkya says the Self overcomes hunger, thirst, sorrow, passion, old age, and death, and that knowers of the Self rise above desires and wander as mendicants.

Yajnavalkya says that Brahmanas who know the Self rise above desires for sons, wealth, and worlds and wander as mendicants.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XV / XVI UPANISHADS. / INTRODUCTION. XIX / INTRODUCTION. XXI; lines 693-831 confidence: medium

A voice tells the young Gautama to go to Death's house while Death is away, stay three nights without eating, and answer that he ate Death's offspring, cattle, and good works.

A voice commands the boy to go to Death's house, and he goes there while Death is absent.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIU / INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA.; lines 2167-2312 confidence: medium

Nachiketas repeatedly asks his father to whom he will be given; the father angrily replies that he will give him to Death.

Nachiketas is given to Death, speaks of going among those who die, and enters the abode of Yama, ruler of the departed.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 10541-10695 confidence: low

Pravahana asks whether Svetaketu knows how men separate when departing from here and how they come back to this world; Svetaketu answers no to both.

Pravahana Jaivali asks Svetaketu whether he knows how men separate when they depart from here and how they come back to this world.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: high

Praṇa says it alone supports the body by dividing fivefold. When Praṇa acts as if going out, the others go out, and when it returns, they return, like bees following their ruler.

When Praṇa acts as if going out, the other powers go out; when Praṇa returns, they return.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2684-2789 confidence: medium

The psychic man is described as a shadow lord in the world of dreams, leaving the natural without reaching the spiritual and being borne along by a stream with no foothold on either shore.

The psychic man is represented as having left one shore without reaching the further verge of the river and as being borne along by the stream.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6167-6243 confidence: high

One who does agnihotra and leaves home through indifference should perform prajapatya sacrifice in water, complete observances mentally or with mantras in water, and then take sannyasa.

The agnihotra-performing householder leaves home through indifference, performs transitional rites, and the later renouncer abandons thread and tuft and becomes fit for alms-food.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6245-6326 confidence: high

The ascetic stitches old clean cloths, colors the cloth red or ochre, may wear one cloth or none, roams alone with Brahman as sole vision, and may stay in one place in the rainy season.

The ascetic is instructed to abandon family, including son and wife, as well as Vedanta, sacrifice, and sacred thread, and to wander incognito and alone.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6328-6415 confidence: high

One fit for salvation leaves merits and sins to others, attains eternal Brahman through dhyana-yoga, gives up associations, is freed from pairs of opposites, and remains in Brahman.

The practitioner gives up associations, remains in Brahman, moves alone, takes sannyasa, and lives as a bhikshu seeking salvation.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6417-6499 confidence: medium

A celibate, householder, or forester may pass through life-stages or directly enter ascetic life; when vairagya arises, he may become an ascetic at once.

The passage allows immediate transition into ascetic life when vairagya arises, from celibate, householder, or forester status.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6501-6548 confidence: medium

He wanders of his own accord without prostrations, worship of devas and pitrs, praise, condemnation, or receiving gold and other things.

The passage instructs the renunciant to wander without settled residence, receive nothing, discard possessions and ascetic implements, and remain untraceable.
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Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 271-378 confidence: medium

The passage introduces thirty translated Upanishads, says the Vedas are pre-eminent, and describes the Upanishads as Aranyaka portions read in the forest after a learner gave up worldly life.

The Aranyaka portions are associated with being read in the forest after the learner had given up worldly life.
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Thirty Minor Upanishads KALIS ANT ARANA UPANISHAD1 / BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD; lines 6036-6128 confidence: medium

Narada says the sannyasin gives up desires and karmas of mind, speech, and body, abandons the threefold desire for son, wife, and wealth, remains in the Paramahamsa order, and leaves the body in contemplation of Reality as an emancipated person.

Narada teaches that the sannyasin gives up desires, karmas, and attachment to son, wife, and wealth before leaving the body in contemplation of Reality.
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Thirty Minor Upanishads KALIS ANT ARANA UPANISHAD1 / BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD; lines 6130-6165 confidence: medium

After household life, the aspirant should for twenty-five years bathe three times daily, eat once in the fourth period, live alone in the forest, abandon former city and village wandering, and perform forester duties without desire for fruit.

After householder duties, the aspirant is instructed to live alone in the forest and give up prior wanderings in city and village.
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Thirty Minor Upanishads KHANDA IX / KHANDA X / SUBALA-UPANISHAD 75 / KHA:NDA XI; lines 3723-3768 confidence: high

Raikva asks the Lord about the seat of Atma replete with vijnana and how it leaves the body and pervades the universe.

The question concerns Atma leaving the body, and the named nadis lead virtuous and sinful persons to different worlds or results.
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Thirty Minor Upanishads NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI; lines 7184-7264 confidence: medium

After attaining indifference even up to Brahma's seat, destroying fondness for son, relatives, wife, and other things, and having faith in salvation and Vedanta-jnana, the aspirant should approach a Brahman-knowing guru with a gift, serve him, learn the Vedic sentences, become free of 'I' and 'mine,' and see Atma in himself.

Indifference to objects and family attachment, disgust with samsara, and the arising of sannyasa are presented as conditions for the salvation-seeking paramahamsa.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147; lines 6587-6671 confidence: medium

A nondual, equal-seeing paramahamsa sannyasin is identified with Narayana; residence limits are introduced, including warning against staying two days in a village because desires may arise and lead toward hell.

The ascetic leaves settled residence, observes strict limits on residence, roams the earth, practices meditation, and avoids desire.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147; lines 6673-6762 confidence: medium

The practitioner thinks himself the abdicator of all karmas, meditates on his own Reality, goes northward with hands upraised, and, if a learned sannyasin, receives Pranava initiation from the teacher and moves freely with the thought that there is none other than the Self.

After abandoning karmas and ritual signs, the practitioner goes northward with hands raised, may move freely after Pranava initiation, and lives in mountains, forests, and temples on simple foods and water.
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Thirty Minor Upanishads NARAYANA-UPANISHAD 1 29 / KALIS ANT ARANA UPANISHAD1 / BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA; lines 5978-6033 confidence: medium

Hamsas stay no more than one night in a village, five in a town, and seven in a sacred place; they partake daily of cow's urine and dung, observe Chandrayana, and strive for moksha through yoga.

Hamsas restrict time spent in village, town, and sacred place, while Paramahamsas dwell under trees, in ruins, burning grounds, riverbeds, caves, waterfalls, and other non-householder settings.
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Thirty Minor Upanishads NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA; lines 1630-1728 confidence: high

Brhadratha thinks the body impermanent, acquires indifference, retires to the forest, and leaves his eldest son to rule the kingdom.

A king leaves rule to his eldest son, retires to the forest, performs severe austerity, and seeks liberating knowledge rather than worldly gain.
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Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1730-1808 confidence: medium

Advaita is to be taken in as Bhiksha, while Dvaita is not; Bhiksha is ordained for the Sannyasi by scripture and guru.

The Sannyasi is told to abandon his native place, live apart, and give up ego, wealth, delusion, and desire described as family or household ties.
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Thirty Minor Upanishads S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV; lines 6550-6584 confidence: medium

"One who after giving up the world, the Vedas, the objects and the organs is in Atma alone, attains the supreme abode."

The passage says that giving up the world, Vedas, objects, and organs and remaining in Atma alone leads to the supreme abode, and it frames ascetic discipline around moksha.
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Thirty Minor Upanishads S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV; lines 6550-6584 confidence: medium

A good ascetic should not make known caste, name, gotra, place and time, Vedas studied, family, age, history, observance, or conduct.

The ascetic is told not to disclose caste, name, clan, study, family, age, history, and conduct, and later not to be affected by relatives' happiness or grief.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6764-6847 confidence: medium

Brahma assents to Narada's question and says sannyasa is truly one, though divided into vairagya-sannyasa, jnana-sannyasa, jnanavairagya-sannyasa, and karma-sannyasa because of ajnana, inability, and non-performance of karmas.

Several types of sannyasin are defined by becoming ascetic, abandoning desires, giving up body, books, world, and treating the universe as something to be given up.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6849-6931 confidence: medium

At sannyasa, Vedas should be recited until the mind is cleared; waist-cord, loin-cloth, staff, cloth, bowl, and similar items are cast aside in water; the ascetic roams, remains without even slight tattered cloth, and utters nothing other than Pranava.

At sannyasa, the ascetic casts waist-cord, loin-cloth, staff, cloth, bowl, and similar items into water and then roams.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6933-7014 confidence: medium

The ascetic is instructed to have no desire for this world or the higher world and to avoid studies and practices foreign to realization of Reality; such irrelevant study is compared to a camel carrying saffron paint and to ornament on a dead body.

The ascetic gives up desire for this world and higher worlds, gives up all, carries minimal or symbolic equipment, and goes about in a socially unmarked manner.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 7016-7093 confidence: medium

The muni has a dusty body, may dwell in an uninhabited house or at the foot of a tree, sleeps where the sun sets, has no fire-worship or fixed place, controls the organs, and lives without desire.

The ascetic is instructed to go to the forest, avoid householders and social recognition, have no fixed place, and abandon public works, disciples, and party affiliation.
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Thirty Minor Upanishads UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163; lines 7267-7350 confidence: high

Through the guru's grace, the practitioner lives with the guru for one year, observes yama and niyama, attains jnana-yoga or sannyasa, takes leave of the guru, wanders the earth, gives up association, eats moderately, and controls the senses.

The ascetic takes leave of the guru, wanders the earth, remains alone except for the rainy-season residence, and avoids staying in one place too long.
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Thirty Minor Upanishads UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163; lines 7352-7437 confidence: high

The ascetic is told to slight his body like a carcass, live away from son, relations, and native place like a thief released from prison, take what comes without effort, meditate on Brahma-Pranava, burn passions, and transcend the gunas and infirmities.

The passage explicitly instructs the ascetic to live away from son, relations, and native place, avoid settled residence, and dwell alone.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 37, I. 69 / NOTES. 1; 37, 3. 71 / NOTES, I, 37, 5. 73 / NOTES. I, 37, 9. 7?; lines 10126-10246 confidence: medium

Translations and commentary on verse 9 call the verse difficult, describe the Maruts' stable birthplace and departure from mother or parent, note their strength as soon as born, and discuss whether “vayas” means birds or vital strength; the Maruts are said to be frequently compared to birds.

Verse 9 translations describe the Maruts as issuing from or separating from mother or parent after birth.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 6. 223 / NOTES. I, 166, 6. 225 / NOTES. I, 166, 9. 229 / NOTES. I, 166, IO. 231; lines 18462-18562 confidence: medium

The note says the poet represents the Maruts as on their journey and explains that their axle turns the two wheels together, meaning the chariot goes smoothly or quickly.

The Maruts are explicitly described as represented on a journey in a chariot with axle and wheels moving together.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NO EIS: / MANDALA V, HYMN I. 365 / ASH7AKA III, ADHYAYA 8, VARGA 14-15. / MANDALA V, HYMN 2. 367; lines 17531-17566 confidence: medium

The speaker says Agni went away in anger; a protector of the gods’ laws told him this, and Indra looked after Agni and instructed the speaker.

The speaker says Agni went away because he was angry, learns this from a protector of divine laws, and comes after being instructed by Indra.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) AND TRANSLATED FROM THE ORIGINAL PALI INTO ENGLISH / HENRY CLARKE WARREN / CAMBRIDGE, MASSACHUSETTS / C 20 1965; lines 202-307 confidence: medium

“Buddhism originated in India, as did Christianity in Palestine.” The passage then compares Buddhist missionaries from India with Apostles and successors from Palestine, and says Ceylon, Burmah, and the Far East became keepers of Buddhist Scriptures and sacred learning.

Missionaries go forth from India to Ceylon and distant lands, and later Ceylon sends Buddhist missionaries back to India.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) AND TRANSLATED FROM THE ORIGINAL PALI INTO ENGLISH / HENRY CLARKE WARREN / CAMBRIDGE, MASSACHUSETTS / C 20 1965; lines 400-494 confidence: high

The photogravure is said to show the ample halo, throne or lion-seat, monkish robe exchanged for royal apparel, and absence of heavy earrings formerly worn as a prince.

Gotama is described as renouncing the world, exchanging royal apparel for monastic identity, giving away princely ornaments, and cutting off his locks.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 2828-2984 confidence: high

The passage lists lives fulfilling abnegation and presents the Lesser Sutasoma example in which a kingdom is rejected; he renounces the kingdom, retires from the world, and fulfills abnegation in the highest degree.

The passage explicitly describes a kingdom being relinquished, followed by retirement from the world and fulfillment of abnegation.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3108-3214 confidence: high

The Future Buddha enters the Nandana Grove of Tusita, is surrounded by Tusita deities who remind him of his accumulated merit, dies there, and is conceived in Queen Maha-Maya’s womb.

The Future Buddha dwells among Tusita deities, dies there, and is conceived in Maha-Maya’s womb.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3446-3568 confidence: low

Kaladevala sees that his sister's son Nalaka will have the opportunity to see the coming Buddha, visits his sister's house, and tells Nalaka that the son born in Suddhodana's family will become Buddha in thirty-five years and that Nalaka should retire from the world that day.

Kaladevala tells Nalaka that the coming Buddha will appear and instructs him to retire from the world that same day.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3570-3686 confidence: high

The child, though from a very wealthy family, procures yellow garments and a bowl, cuts hair and beard, declares retirement from the world to follow the Future Buddha, prostrates, and goes to the Himalaya Mountains as a monk.

Nalaka and later four sons leave household life; Nalaka's renunciation includes garments, bowl, hair cutting, reverence, and a move to a monastic mountain setting.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3688-3806 confidence: high

The king asks what his son will see to make him retire from the world; the answer is four signs: old man, diseased man, dead man, and monk.

The passage explicitly says the prince would retire from the world after seeing an old man, a diseased man, a dead man, and a monk.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3688-3806 confidence: medium

The king asks what his son will see to make him retire from the world; the answer is four signs: old man, diseased man, dead man, and monk.

The king orders that the four kinds of persons not come near the prince and places guards around him.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3688-3806 confidence: medium

At sixteen, the Future Buddha has three seasonal palaces of nine, seven, and five stories, forty thousand dancing girls, self-sounding instruments, and the mother of Rahula as principal queen.

The prince is surrounded by palaces, dancers, music, and magnificence, and relatives criticize his devotion to pleasure.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3808-3934 confidence: high

The gods think Siddhattha's enlightenment is near and change one of their number into a decrepit old man, visible only to the Future Buddha and charioteer.

Old age, disease, death, and a monk are shown to the Future Buddha; after these encounters, retirement from the world becomes pleasing to him and the narrative moves toward the Great Retirement.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3808-3934 confidence: high

The gods think Siddhattha's enlightenment is near and change one of their number into a decrepit old man, visible only to the Future Buddha and charioteer.

The gods create the signs and inspire the charioteer so that the Future Buddha encounters and understands old age, disease, death, and monastic retirement.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3808-3934 confidence: high

The king is told the prince has seen an old man and may retire; he orders plays and extends the guard to half a league in each direction.

After signs disturb the Future Buddha, the king orders plays and repeatedly expands the guard in an attempt to keep him enjoying pleasure and prevent retirement from the world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3808-3934 confidence: high

At sunset after bathing in the royal pleasure-tank, the Future Buddha sits on the royal resting-stone while attendants bring cloths, ornaments, garlands, perfumes, and ointments.

Sakka identifies the prince's adornment as his last before going forth on the Great Retirement and sends Vissakamma with celestial ornaments.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3936-4044 confidence: high

Suddhodana sends word that a son has been born; the Future Buddha says, “An impediment [rahula] has been born; a fetter has been born,” and the king names the grandson Rahula.

The birth of the Future Buddha’s son is described by him as an impediment and fetter shortly before he resolves to leave household life.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3936-4044 confidence: high

The Future Buddha reflects that Nirvana is the extinction of the fires of lust, hatred, infatuation, and other passions, says Kisa Gotami has taught him a lesson, and resolves to quit household life that day in quest of Nirvana.

The Future Buddha explicitly resolves to quit household life and retire from the world in quest of Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3936-4044 confidence: high

The Future Buddha lies on his couch of state; richly dressed women with musical instruments gather to perform dance, song, and music, but he takes no pleasure and falls briefly asleep; the women throw down the instruments and lie down.

The palace women’s entertainment fails to please the Future Buddha, and after waking he sees the performers asleep in a physically unattractive condition.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4046-4160 confidence: high

The Future Buddha's aversion to sensual pleasures increases; the apartment seems like a cemetery and the three modes of existence like burning houses; he says it is oppressive and resolves to go forth on the Great Retirement that day.

The Future Buddha resolves to go forth that same day, orders the horse saddled, leaves the palace, and mounts Kanthaka.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4046-4160 confidence: medium

The Future Buddha decides to look once at his son, enters the mother of Rahula's chamber, and sees her sleeping on a flower-strewn couch with her hand resting on the child's head.

The Future Buddha pauses at the threshold, views his sleeping wife and son, and leaves without waking them so the departure will not be prevented.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4162-4292 confidence: high

The Future Buddha rides on Kanthaka; Channa holds on by the tail; they arrive at midnight at the great gate of the city.

The Future Buddha leaves the city at night, announces retirement from the world, and sends back his attendant, horse, and ornaments.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4162-4292 confidence: high

Gods muffle the sound of Kanthaka's neighing and place their hands under his feet at every step.

Gods conceal the steed's sound and cushion his steps, and a gate divinity opens the obstructing city gate.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4294-4417 confidence: high

The Future Buddha retires from the world, spends a week at Anupiya mango-grove, walks to Rajagaha, and begs house to house.

The Future Buddha retires from the world, begs for food, refuses kingly glory, and states that he seeks enlightenment rather than sensual or passionate gratification.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4419-4507 confidence: medium

The five priests conclude that the Future Buddha has become luxurious and abandoned the Struggle; they take their bowls and robes, leave him, and go eighteen leagues to Isipatana.

The five priests interpret the Future Buddha's return to ordinary food as abandonment of the Struggle and leave him for Isipatana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5330-5443 confidence: medium

Sariputta asks Assaji whose disciple he is; Assaji says he follows the Blessed One, a Sakyaputta monk, and can state the substance of the doctrine briefly though he is a novice.

Assaji says he retired from the world to follow the Blessed One, and Sariputta asks about the teacher and doctrine behind that retirement.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5550-5646 confidence: medium

In the section titled the death of the Buddha, the Buddha tells Ananda to go to the further bank of the Hirannavati river, Kusinara, and the sal-tree grove Upavattana of the Mallas; he goes there with a large congregation of priests.

Under the heading of the Buddha’s death, he says they will go hence to the Hirannavati river, Kusinara, and the Mallas’ sal-tree grove, where he asks to lie down because he is weary.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5648-5756 confidence: medium

The Blessed One tells Ananda that twin sal-trees bloom out of season; blossoms, heavenly Erythrina flowers, sandalwood powder, sky music, and heavenly choruses honor the Tathagata.

Out-of-season tree blossoms, heavenly flowers, sandalwood, sky music, and choruses honor the Tathagata as his final Nirvana approaches.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5648-5756 confidence: medium

The Blessed One says deities throughout ten worlds fill the area around Kusinara and the sal-tree grove and are angered because Upavana blocks their view before the Tathagata's Nirvana.

Deities from ten worlds gather densely around Kusinara and the sal-tree grove to behold the Tathagata before he passes into Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5758-5875 confidence: medium

Ananda enters the monastery, leans against the door bolt, weeps, and says he is still a learner while his compassionate Teacher is about to pass into Nirvana.

The passage repeatedly frames the Buddha as being on the point of passing into Nirvana and shows Ananda asking him not to do so.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5877-5987 confidence: high

The Buddha tells Ananda to enter Kusinara and announce to the Kusinara-Mallas that the Tathagata will pass into Nirvana that night in the last watch, so they should not later feel remorse for missing his last moments.

The passage repeatedly announces that the Tathagata will pass into Nirvana during the last watch, and the local community is urged to be present at his last moments.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5877-5987 confidence: high

The Mallas and their families are overcome with grief, cry aloud, fall and roll on the ground, lament that the Light of the World will vanish, and go to the sal-tree grove Upavattana where Ananda is.

The Mallas and their families grieve publicly and are arranged by families to bow in reverence at the Blessed One's feet before his passing into Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5989-6102 confidence: medium

"To-night, in the last watch, the monk Gotama will pass into Nirvana."

Subhadda seeks Gotama because Gotama is expected to pass into Nirvana that night and because Subhadda believes Gotama can teach him the Doctrine to relieve doubt.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 6104-6216 confidence: high

The Buddha says he left the world at age twenty-nine to seek the summum bonum and has lived ascetically for more than fifty years within the Doctrine’s rule of conduct.

The Buddha recalls leaving the world at twenty-nine to seek the highest good, and Subhadda retires from the world under the Blessed One and enters the houseless religious life.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 6218-6345 confidence: high

The Blessed One instructs Ananda on priestly address, says the Order may abrogate lesser and minor precepts after he is gone, and names Channa for the higher penalty.

Before being gone and before passing into Nirvana, the Blessed One gives communal instructions, invites final questions, and offers a last exhortation on transience and diligent salvation.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1277-1440 confidence: medium

"What misery to be born again!"; "There is, there must be, an escape!"

Sumedha contemplates ridding himself of the foul body, called a charnel-house, and going his way without regret.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1442-1571 confidence: high

"All that I had in alms bestowed" and "made to Himavant my way."

The speaker bestows all possessions in alms and then makes his way to Himavant.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1574-1677 confidence: medium

The passage lists defects of ordinary clothing and a native gloss lists twelve advantages of bark dress, including cheapness, self-making, suitability for an anchorite, lightness, moderation, and unimportance of loss.

The passage repeatedly frames bark garments, tree-root dwelling, abandonment of household longings, wild-fruit fare, and non-possession as appropriate to an anchorite who has retired from the world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1835-1970 confidence: high

Dipamkara’s prophecy describes the future Gotama’s Great Retirement from Kapila, struggle and austerities, rice pottage, Neranjara stream, Tree of Wisdom, rightward walk around Wisdom’s Throne, attainment at the fig-tree root, parents, disciples, attendant, female disciples, and Assattha Bo-tree.

The prophecy states that the future Buddha’s Great Retirement will be made from Kapila.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 2161-2361 confidence: medium

The third perfection is Renunciation, practiced by former seers; a man long in prison who longs for release is used as the comparison, and every mode of being is to be viewed as prison.

The speaker is told to view every mode of being as a prison and make renunciation the aim in order to be free from existence.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16949-17080 confidence: high

The priests say their discourse was concerning The Blessed One; he replies that such discourse is fitting for those who have retired from household life, and says they should "either hold a doctrinal discourse, or maintain a noble silence."

The Blessed One describes the priests as having, through faith, retired from household life to the houseless one.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17082-17196 confidence: high

As a youth, though his parents were unwilling and weeping, the speaker says he had his hair and beard shaved off, put on yellow garments, and retired 'from the household life to the houseless one.'

The speaker leaves family and household life, changes appearance and garments, and enters the houseless life in search of a religious goal.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17198-17323 confidence: high

Alara Kalama makes the speaker equal to himself and honors him; the speaker concludes that Alara's doctrine leads only to the realm of nothingness, not to Nirvana, and departs.

Twice the speaker judges a doctrine not to lead to Nirvana and then departs on his journey.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17449-17578 confidence: high

The narrator decides the band of five priests had served him during his struggle, asks where they dwell, and with divinely clear vision sees them at Benares in the deer-park Isipatana.

After deciding to teach the band of five priests, the narrator leaves Uruvela and proceeds toward Benares, saying he seeks to found the Doctrine’s reign there.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17580-17692 confidence: medium

The narrator says not to address the Tathagata by name or as “Brother,” declares him “a saint” and “a Supreme Buddha,” says “The deathless has been gained,” and promises instruction in the Doctrine leading to the highest good.

The narrator describes the holy life as the reason youths of good family retire from household life to the houseless one.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 18064-18162 confidence: medium

A priest retires "to the forest, or to the foot of a tree, or to an uninhabited spot."

The priest retires to forest, tree-foot, or uninhabited spot before undertaking bodily and breath contemplation.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19226-19325 confidence: medium

If knowledge sees Nirvana, the abode of peace, as good, it gives up what is made of the constituents and leaps toward it; otherwise it returns to the constituents, like the sailors' crow.

The passage describes knowledge turning toward Nirvana and cites three starting-points of deliverance for escape from the world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19226-19325 confidence: medium

The ascetic desires release from the constituents, sees none as I or mine, and his mind shrinks away from modes, species, destinies, stages, and grades of being.

The mind draws in and shrinks away from modes and grades of being, with water-on-leaf and feather-in-fire similes.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8344-8480 confidence: medium

In the former story, under King Brahmadatta at Benares, the Future Buddha is born in a Brahman family, renounces pleasures, becomes a recluse, dwells in the Himalayas, and later lives in a leaf-hut by a bend of the Ganges.

The Future Buddha renounces pleasures, adopts the life of a holy recluse, dwells in the Himalayas, and later lives in a leaf-hut by the Ganges.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8750-8887 confidence: medium

The priest thanks The Blessed One, salutes him, departs, practices in solitary retirement, realizes the highest good in his lifetime, knows rebirth is exhausted, and is counted among the saints.

The priest departs after instruction and dwells solitary, retired, vigilant, strenuous, and earnest; the passage also refers to youths retiring from household life to the houseless one for the holy life.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) NOTE AS TO PRONOUNCING THE PALI NAMES / CONTENTS. / CHAPTER L / THE BUDDHA.; lines 561-587 confidence: low

The contents list “The young Gotamid Prince,” “The Great Retirement,” “The Great Struggle,” “The Attainment of Buddhaship,” and first events after that attainment.

The contents include a life-stage heading titled “The Great Retirement.”
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11809-11925 confidence: medium

The son agrees to act, feeds his parents, tells them relatives are expecting them, places them in a cart, and goes with them to the heart of the forest.

The son pretends to take his parents to relatives, places them in a cart, brings them to the forest, and stages a robber attack before killing them.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 14037-14176 confidence: medium

The next section, 'Virtue is Its Own Reward,' is identified as Jataka Birth-Story 182; while dwelling at Jetavana, the Teacher's story concerning Nanda is introduced, and Nanda is described as the Teacher's youngest brother whom he induced to join the Order during a first visit to Kapilapura.

Nanda leaves home after joining the Order, but Belle-of-the-Country's call remains in his mind and causes love-sickness and discontent.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 21243-21355 confidence: high

The king asks Nagasena about the rule that a layman reaching saintship must that same day either retire from the world or pass into Nirvana, and raises the possible absence of professor, preceptor, bowl, robes, or magical assistance by another saint.

The layman who attains saintship must on the same day retire from the world or pass into Nirvana, and he cannot properly retire without assistance, with professor, preceptor, bowl, and robes named in the question.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 22031-22149 confidence: medium

The lay woman prostrates toward the direction her son went, praises his conduct in not declaring their mother-son relation, and the passage says parents and other lay devotees are no hindrance for such a one.

The son is praised for not declaring his relationship to his mother while staying in her house, and the passage states that parents are not hindrances for such a person.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 22252-22379 confidence: high

The Buddha dwells among the Sakkas at Kapilavatthu in Banyan Park; Maha-Pajapati approaches, greets him, stands aside, and asks that women be allowed to retire from household life to the houseless life.

The passage repeatedly phrases the desired transition as retiring from household life to the houseless life, and shows Maha-Pajapati adopting visible renunciant markers and traveling to the Buddha's residence.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 22607-22691 confidence: medium

The speaker tells Ananda that without women retiring from household life to the houseless one under the Tathagata's Doctrine and Discipline, the Good Doctrine would endure a thousand years, but since women have done so, it will abide five hundred years.

Women are repeatedly described as retiring from household life to the houseless life under the Doctrine and Discipline.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 23204-23321 confidence: medium

The king asks to appoint the maiden's departure; Dhanañjaya asks him to remain four months during the rainy season and provides hospitality and gifts to the city and army.

The king asks for the maiden's departure to be set, but Dhanañjaya delays through the rainy season while the parure and hospitality continue.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 23323-23436 confidence: medium

On the day before departure, Dhananjaya seats Visakha beside him and gives a tenfold admonition for life in her father-in-law’s family, including rules about indoor and outdoor fire, giving, happy sitting/eating/sleeping, tending fire, and reverencing household divinities; Migara overhears.

Before Visakha departs to live in her father-in-law’s family, Dhananjaya gives her a tenfold admonition concerning conduct, giving, fire, and household divinities.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 23323-23436 confidence: medium

Dhananjaya assembles guilds in the presence of the royal army, appoints eight householders as sponsors for Visakha, adorns her with a costly parure, gives wealth for bath powders, places her in a chariot, takes her through fourteen villages, and proclaims that all who wish to go with her may go; the inhabitants follow.

Dhananjaya proclaims that anyone who wishes to go with Visakha may go, and all inhabitants of fourteen villages follow her; Visakha later intervenes to keep them from being driven away.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 24046-24174 confidence: medium

The Teacher at dawn gazes over the world, perceives Bhaddiya born from heaven and able to attain salvation, then after breakfast at Anathapindika's house turns toward the north gate.

The Teacher's movement to the north gate signals travel, and he states that the journey does not admit turning back after perceiving Bhaddiya's salvific potential.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9262-9390 confidence: medium

At crop time, humans set pit-falls, stakes, stone traps, and snares for deer; the Bodisat tells his sons to lead their herds to the mountainous forest and return when the crops are cut.

The deer herds are sent away to the mountainous forest during crop season and return after the crops are cut; the two leaders' outcomes differ on departure and return routes.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9262-9390 confidence: medium

The old Bodisat tells his sons to lead their herds to the mountainous part of the forest during the growing crops and return when the crops are cut.

The deer leaders are instructed to take their herds to the mountainous forest during crop season and return after the crops are cut; one journey succeeds and one fails.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9393-9504 confidence: high

The Master tells the story at Jetavana about Kumāra Kassapa's mother, a virtuous merchant's daughter of Rājagaha whose future Arahatship is compared to a lamp in a translucent pitcher; she asks to take vows under the Buddha's teaching.

The young woman has no pleasure in lay life, seeks permission to take vows, later gains her husband's consent, and is admitted into the Order of Nuns.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9393-9504 confidence: high

The Master tells of the mother of Kumāra Kassapa; she is a wealthy merchant's daughter of Rājagaha, virtuous, disinterested in lay life, and desirous of vows leading to Nirvāna.

The central figure repeatedly seeks to leave household life, first against parental refusal and later through her husband's permission.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 confidence: medium

“Renunciation, the Great”; “garb of”; “power of”; and “Struggle, the Great, against sin.”

The index explicitly lists the Great Renunciation, its garb, and its power.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 confidence: medium

“Rays of light stream from a Buddha” and “Renunciation, the Great... garb of... power of”.

The index explicitly lists the Great Renunciation, along with garb of renunciation and power of renunciation.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: high

The barber finds a grey hair among black locks, reports it, removes it with golden pincers, and places it in the king’s hand.

Makhā Deva sees the grey hair, interprets it as an urgent sign, and decides that same day to leave the world for religious life.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: high

Makhā Deva gives the barber a village grant, summons his eldest son, says grey hairs have appeared and he will seek heavenly things, directs the son to assume sovereignty, and says he will live in Makhā Deva’s Mango-park.

Before becoming a hermit, Makhā Deva grants wealth to the barber and directs his eldest son to assume sovereignty.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: high

At Jetavana, monks discuss the Teacher’s Renunciation; the Teacher says the Successor of the Prophets renounced the world formerly as well as now and begins revealing a former-birth occurrence.

The Teacher frames Makhā Deva’s story as a former instance of the same renunciation associated with the present Teacher and identifies Makhā Deva as himself.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: medium

The next Jātaka begins: Bhaddiya recalls anxiety as a guarded king and his present freedom from anxiety as an Arahat wandering in forests and waste places, and he exclaims happiness.

Bhaddiya contrasts anxiety as a protected king with freedom from anxiety as an Arahat wandering in forests and waste places, and exclaims happiness.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: high

The barber finds one grey hair, removes it with golden pincers, puts it in the king's hand, and the king becomes deeply agitated, reflecting on his failure to overcome passions.

A single grey hair causes Makhā Deva to reflect on age, mortality, and passions, and he resolves to leave the world for religious life.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: high

Makhā Deva resolves to leave the world that day, grants the barber a valuable village, tells his eldest son to assume sovereignty, and says he will enter religious life in Makhā Deva's Mango-park.

Makhā Deva transfers sovereignty to his son, becomes a hermit, and practices goodwill and meditation in the Mango-grove.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9191-9259 confidence: high

The Bodisat becomes a wealthy Brāhman, renounces worldly lusts, goes to the Himālaya region as a hermit, practices the Eight Attainments, and is attended by five hundred ascetics.

Both the Bodisat and the senior pupil abandon worldly status: the Bodisat leaves wealth and worldly lusts, and the senior pupil abandons a mighty kingdom for religious life.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9191-9259 confidence: high

The Bodisat, a wealthy Brāhman, sees the evils of worldly lusts, abandons the world, goes to the Himālaya region, becomes a hermit, practises the Eight Attainments, and is attended by five hundred ascetics.

The Bodisat abandons worldly life to become a hermit, and the senior pupil is also described as having abandoned a mighty kingdom for religious life.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8787-8924 confidence: high

The king promises the later queen a boon for her son; when the son is grown she asks for the kingdom. The king refuses, calls the two older sons glorious as flames of fire, fears plotting, and sends them into the forest until they can return and rule after his death.

A queen demands the kingdom for her son; the king refuses, fears plotting against the older sons, and sends them away until they can return to rule.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8787-8924 confidence: high

The king promises the later queen a boon for her son; when the son is grown she asks for the kingdom. The king refuses, calls the two older sons glorious as flames of fire, fears plotting, and sends them into the forest until they can return and rule after his death.

The older princes are sent away into the forest, and the Sun Prince chooses to accompany them into the Himālaya.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8787-8924 confidence: high

The king promises the later queen a boon for her son; when the boy is grown, she asks that the kingdom be given to him, and the king refuses to exclude his two elder sons.

The king refuses to give the kingdom only to the later queen’s son and sends the elder sons into the forest to return and reign after his death.
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Buddhist birth stories; or, Jataka tales, Volume 1 GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8171-8299 confidence: medium

A wealthy daughter in Rājagaha forms an intimacy with a slave and the two leave secretly for another country because they fear discovery.

The wealthy daughter and slave secretly leave Rājagaha to avoid discovery, and later Great Roadling turns toward renunciation of the world.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDEX 339 / INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE. / THE BARLAAM AND JOSAPHAT LITERATURE.; lines 1269-1363 confidence: medium

St. John of Damascus is described as a Christian at Almansur’s court who became a monk and authored the romance Barlaam and Joasaph, about an Indian prince converted by Barlaam who became a hermit.

The romance is summarized as the history of an Indian prince converted by Barlaam who became a hermit.
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Buddhist birth stories; or, Jataka tales, Volume 1 PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS. / TABLE VIII.; lines 3004-3127 confidence: medium

The passage notes additional unidentified or titled monument scenes, including heavenly worship of the Buddha’s Head-dress, Vejayanto Pāsādo or Palace of Glory, the Descent of the Blessed One illustrating Māyā Devi’s Dream, and the Presentation of Jetavana Monastery; it states that numbers 12 and 13 are very doubtful.

A monument scene titled the Descent of the Blessed One illustrates Māyā Devi’s Dream, and the Intermediate Epoch begins with the Bodhisatta leaving Tusita heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS. / TABLE VIII.; lines 3004-3127 confidence: medium

The commentary is to be expounded through three Epochs: the Distant Epoch from the Bodhisatta’s resolution at Dīpankara’s feet to rebirth in Tusita after Vessantara; the Intermediate Epoch from leaving Tusita to omniscience on the throne of Knowledge; and the Proximate Epoch in the places of his earthly ministry.

The Bodhisatta’s story is organized into Distant, Intermediate, and Proximate Epochs, including his departure from Tusita and movement toward omniscience and earthly ministry.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

Headings list the Four Visions, the birth of the Bodisat’s son, Kisā Gotamī’s Song, the Great Renunciation, and the Great Struggle against Sin.

The contents include the heading The Great Renunciation following the Bodisat’s early-life episodes.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

Headings include the last Bodisat’s descent from heaven, birth, song of angels, prophecies by Kāḷa Devala and Brāhman priests, ploughing festival, skill and wisdom, four visions, and the birth of the Bodisat’s son.

The contents list the Four Visions before the birth of the Bodisat’s son and the Great Renunciation.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: high

Headings include Kisā Gotamī’s song, the Great Renunciation, struggle against sin, victory over Satan, bliss of Nirvāna, hesitation to publish the good news, and foundation of the Kingdom of Righteousness.

The heading explicitly names “The Great Renunciation.”
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 confidence: high

Sumedha thinks that his parents and ancestors “took not a farthing with them,” then informs the king, has a proclamation made, gives largess to the people, and “embraced the ascetic life of a hermit.”

Sumedha rejects inherited wealth after reflecting that it cannot be taken to another world, distributes largess, and embraces the ascetic life of a hermit.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 confidence: high

After Sumedha’s parents die, a minister-steward shows him inherited wealth. Sumedha reflects that ancestors took nothing to another world, informs the king, gives largess, and becomes an ascetic hermit.

Sumedha gives away inherited wealth and enters the ascetic life of a hermit.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3235-3348 confidence: high

Sumedha argues that he must throw off the perishable body and enter the city of Nirvā_n_a, comparing the body to a corpse, discarded filth, an unseaworthy ship, and a robber-like danger to the spiritual jewel of the path.

Sumedha resolves to leave the perishable body without regret in order to enter Nirvā_n_a, then gives away wealth, renounces pleasures, and departs from Amara for Himavanta.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3235-3348 confidence: medium

After pondering nine similes on retirement from the world, wise Sumedha gives away treasure to the indigent, wayfarers, and sufferers, renounces pleasures, departs from Amara, and builds a hermitage near Dhammaka in Himavanta.

Before going to Himavanta, Sumedha distributes many thousand millions or an immense hoard of wealth and then makes his way away from the world.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3235-3348 confidence: high

After pondering nine similes, Sumedha gives away treasure, renounces pleasures, departs from Amara to Himavanta, builds a hermitage near Dhammaka, embraces Rishi ascetic life, wears bark garments, lives at a tree foot on wild fruits, and practices strenuously.

Sumedha gives away wealth, renounces material and sensual pleasures, departs from Amara, and goes to Himavanta.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3447-3547 confidence: medium

Dīpankara, called an incomparable Buddha and Conqueror, enters the prepared road with four hundred thousand saints possessing supernatural attributes and purity from sin.

The road, way, and path are cleared for Dīpankara’s coming, and worshippers gather as he enters.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 confidence: medium

The prophecy names Kapilavatthu, Māyā, Suddhodana, Upatissa, Kolita, Ānanda, Khemā, Uppalavaṇṇā, rice milk or rice pottage, the Neranjarā, the Bodhi or Indian fig tree, and the Assattha as the sacred tree of this Buddha.

The foretold sequence includes departure from Kapila, austerities, rice milk, the Neranjarā river, the throne of Knowledge, and Buddhahood at the Indian fig or Bodhi tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 confidence: medium

The prophecy describes Gotama’s departure, austerities, rice-milk or rice-pottage meal, Neranjarā riverbank, approach to the Bodhi-tree, salutation of the Bodhi throne, and Buddhahood beneath an Indian fig tree called Assattha.

The prophecy describes Gotama departing from Kapila, retiring from the world, performing austerities, making the great exertion, and then attaining Buddhahood.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 confidence: medium

He beholds the Perfection of Abnegation; all births are compared to prison-houses, and release from Existence is sought like a prisoner longing for release.

All births are likened to prison-houses, and the aspirant is told to set his face toward self-abnegation to obtain release from Existence.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 confidence: medium

Sumedha identifies the third perfection, Abnegation, and is told to look upon all births as prison-houses and set his face toward self-abnegation for release from existence.

All births are likened to prison-houses, and abnegation is directed toward release from existence.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: high

The Bodhisatta says that after fulfilling the ten Perfections, at the end of four asankheyyas and one hundred thousand cycles, he shall become a Buddha; he rises into the air and returns to Himavanta.

After declaring his resolve, Sumedha rises into the air, returns to Himavanta, and enters the forest.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: high

Verses describe angels and men sprinkling flowers, blessing the Bodhisatta, urging fulfillment of the ten Perfections, and using similes of trees, moon, sun, rivers, and ocean; he takes the ten Conditions and enters the forest.

The Bodhisatta begins to fulfill the ten Conditions and enters the forest after the vow and blessings.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 confidence: high

Koṇḍañña has three very large assemblies of saints; the Bodhisatta is born as universal monarch Vijitāvin and keeps open house to the priesthood with the Buddha at their head.

The Bodhisatta is a universal monarch who, after hearing Koṇḍañña's preaching and receiving the prediction, gives up his kingdom and becomes a Buddhist monk.
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The Bodhisatta is born as the universal monarch Vijitāvin, gives offerings to the priesthood, receives the prediction “He will become a Buddha,” hears the Law, gives up his kingdom, becomes a monk, gains faculties, practices meditation, and is reborn in the Brahma heavens.

The Bodhisatta receives the prediction that he will become a Buddha, hears the preaching, gives up his kingdom, becomes a monk, masters the three Treasuries, gains faculties, and practices meditation.
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On the last day bowls are washed and filled with medicinal provisions, robes are given, and the Teacher predicts Suruci's future Buddhahood as Gotama after two asankheyyas and four thousand cycles; Suruci resolves to give up the world.

After the Teacher predicts that Suruci will become Buddha Gotama, Suruci thinks household life is useless and resolves to give up the world.
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The Teacher returns thanks, perceives Suruci’s future, and predicts that after two asankheyyas and four thousand cycles he will become a Buddha named Gotama.

After the Teacher predicts Suruci’s future Buddhahood as Gotama, Suruci decides that household life is useless and resolves to give up the world.
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Sumana Buddha has three assemblies; the Bodhisatta is Nāga king Atula, leaves the Nāga world with kinsmen, offers celestial music and gifts, takes the Three Refuges, and receives the prediction, “One day he will be a Buddha.”

Atula hears that a Buddha has appeared and leaves the Nāga world with his assembled kinsmen to make offerings to Sumana Buddha.
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After thirty thousand world-cycles, Sumedha and Sujāta are born in one kalpa. Sumedha has three assemblies. The Bodisat is born as the brahman youth Uttara, gives a great donation of wealth to the Order with the Buddha at its head, hears the Law, accepts the Refuges, abandons home, takes vows, and receives a prophecy of future Buddhahood. Sumedha's details include the great Champaka-tree as his Bo-tree.

In the Sumedha episode, Uttara hears the Law, accepts the Refuges, abandons home, and takes vows.
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Sumedha appears after Padumuttara; the Bodisat as the brahman youth Uttara gives eight hundred millions of money to the Order headed by the Buddha, listens to the Law, accepts the Refuges, abandons home, takes vows, and receives a prophecy. Sumedha's attributes and Bo-tree are listed.

The Bodisat as Uttara listens to the Law, accepts the Refuges, abandons home, and takes vows.
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Sujāta appears with three assemblies; the Bodisat as universal monarch hears the Law, gives the kingdom of four continents with seven treasures to the Order, takes vows, and receives a prophecy; Sujāta’s city, relations, disciples, Bo-tree, body height, and age are listed.

The Bodisat as a universal monarch gives away his kingdom of the four continents with seven treasures and takes vows under Sujāta.
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Sujāta has three assemblies; the Bodisat as universal monarch hears the Law, gives his kingdom with seven treasures to the Order, takes vows, and receives prophecy. Sujāta's city, family, disciples, Bambu Bo-tree, body height, and lifespan are listed.

The Bodisat as universal monarch gives his kingdom and seven treasures to the Order and takes vows under Sujāta.
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Tissa appears ninety-two world-cycles ago. The Bodisat is born as warrior-chief Sujāta, takes vows, gains rishi powers, offers a heaven-grown lotus and Pāricchattaka flowers to Tissa, spreads a flower awning in the sky, and receives a prophecy that he will become a Buddha. Tissa’s city, family, disciples, Asana Bo-tree, height, and lifespan are listed.

The Bodisat appears as royal or warrior figures who lay aside a kingdom or take vows under a Buddha, combining elite status with religious commitment.
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The passage lists renunciation births and says that in the Cūla-Sutasoma Birth the Bodisat rejected the kingdom in his power and renounced it for freedom from ties of sin.

The Bodisat forsakes or rejects a kingdom, described as acquiring the Supreme Perfection of Renunciation.
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In renunciation births, the Bodisat forsakes his kingdom; in the Cūla-Sutasoma Birth he rejects royal power and acquires the Perfection of Renunciation.

The Bodisat rejects or forsakes a kingdom as part of the Perfection of Renunciation.
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The future Buddha grants the deities’ prayer, says the time has arrived for him to become a Buddha, dismisses them, and enters the grove of Gladness in the City of Delight with angels of the heaven of Joy.

The future Buddha leaves a heavenly setting after granting the deities’ request and is conceived in Mahā Māyā’s womb.
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Kāḷa Devala foresees that his nephew Nālaka will see the future Buddha, tells him to renounce that day, and Nālaka takes yellow clothing, an earthen pot, robes, vows, homage, and a begging bowl before going to the Himālaya mountains.

Nālaka gives up a wealthy household life, takes ascetic clothing and implements, vows for the sake of the greatest being, and departs to the Himālayas.
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Kāḷa Devala tells his nephew Nālaka that the child will become a Buddha in thirty-five years and urges him to renounce; Nālaka takes yellow clothes, a pot, shaves his head, takes robes, vows, and goes to the Himālayas as a monk.

Nālaka gives up wealth, takes ascetic clothing and equipment, vows himself for the sake of the future Buddha, and goes to the Himālayas to live as a monk.
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The king asks what will cause his son to forsake the world and is told of four omens: an aged man, a sick man, a dead body, and a monk. Wanting his son to rule, he places guards in the four directions to prevent such sights.

The king is told the prince will forsake the world after seeing an aged man, a sick man, a dead body, and a monk.
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The king asks what will cause his son to forsake the world and is told of four omens: an aged man, a sick man, a dead body, and a monk. Wanting his son to rule, he places guards in the four directions to prevent such sights.

The king stations guards in four directions to stop the four omens from coming into his son's sight because he wants the prince to become a ruler rather than a Buddha.
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Kondanya leaves all he has, makes the great renunciation, comes to Uruvela, and takes up residence there for spiritual exertion.

The predicted path requires taking vows; Kondanya renounces, and four others take vows in imitation after hearing that the prince has taken vows.
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The Four Omens are named as “A man worn out by age, a, sick man, a dead body, and a monk.”

The king learns that the Four Omens will prompt the prince to forsake the world and places guards to prevent the prince from seeing them.
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Angels decide Siddhattha's Enlightenment is near and show him the Omens by making a son of the gods represent an aged man, visible only to the future Buddha and his charioteer.

The future Buddha encounters old age, sickness, death, and a renunciant; these sights disturb him and lead him to think of renouncing the world.
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The Bodisat grows to manhood; the king provides three seasonal mansions, forty thousand dancing girls, self-playing instruments, and the mother of Rāhula as principal queen.

The king provides seasonal mansions and pleasures, then orders entertainments and guards to prevent Siddhattha from forsaking the world.
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Sakka's throne becomes warm; he perceives that Siddhattha will carry out the Great Renunciation at midnight and sends Vissakamma to adorn him with heavenly array.

Sakka recognizes the time for Siddhattha's final adornment and announces that he will carry out the Great Renunciation at midnight, sending Vissakamma to adorn him.
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The Bodisat grows to manhood; the king provides three seasonal mansions, forty thousand dancing girls, self-playing instruments, and Rāhula’s mother is principal queen.

The Bodisat is surrounded by mansions, dancing girls, music, and royal enjoyment, while the king later intensifies pleasures to keep him from forsaking the world.
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Angels decide Siddhattha’s Enlightenment is near and show Omens by making a son of the gods represent an aged man visible only to the Bodisat and charioteer.

Divine beings show the Bodisat old age, sickness, death, and a mendicant; these sights agitate him and lead him to cherish renunciation.
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Sakka’s throne becomes warm; he recognizes the time for Siddhattha’s final splendid adornment before the midnight Great Renunciation and sends Vissakamma to adorn him.

Sakka’s throne becomes warm, he perceives the time of Siddhattha’s adornment, and he sends Vissakamma to prepare him before the midnight Great Renunciation.
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The Bodisat reflects that peace comes when the fires of lust, hatred, and delusion are gone out, identifies this with the Nirvāna of Peace, and vows that day to renounce the world.

The Bodisat says he will break away from household cares, renounce the world, and later explicitly resolves to accomplish the Great Renunciation, with Channa preparing Kanthaka for it.
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A miraculous being comes in the likeness of the royal barber, wraps the Bodisat's turban, is recognized as a son of the gods, and produces thousands of folds with floral comparisons.

A divine being assists in the Bodisat's royal adornment, and later the gods prevent Kanthaka's neigh from revealing the preparation for the Great Renunciation.
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The Bodisat, arrayed in splendor, ascends a decorated car while musicians, Brāhmans, and other celebrants praise him.

The Bodisat is celebrated in splendid public procession shortly before resolving to leave household life.
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Suddhodana hears of the birth of a son to the mother of Rāhula; the future Buddha calls it an impediment and bond, and the king commands that the child be named Rāhula.

The birth of the Bodisat's son is named by him as an impediment and bond, and this becomes the child's name.
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The Bodisat rises, calls out, and tells Channa that he is resolved that day to accomplish the Great Renunciation and wants a horse saddled.

The Bodisat declares his resolve, orders Channa to saddle a horse, and Kanthaka is readied for the Great Renunciation.
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Kanthaka neighs a mighty neigh that would have carried over the town, but the gods stop the sound and let no one hear it.

Kanthaka's neigh would reveal the action, but the gods stop the sound so no one hears it.
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The Bodisat visits Rāhula's mother's chamber, sees her asleep on a jasmine-strewn bed with her hand on her son, decides not to wake her, resolves to see the child after becoming a Buddha, and leaves the palace.

The Bodisat leaves the sleeping mother and child, mounts Kanthaka at night, passes the city gate, and leaves the city.
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The Bodisat enters Rāhula’s mother’s chamber, sees the dim oil lamp, the jasmine-strewn bed, and mother and son asleep; he decides not to wake her and leaves the palace.

The Bodisat leaves the palace and city after viewing his sleeping family, rides out on Kanthaka, and continues toward Buddhahood.
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Kanthaka is eighteen cubits long, strong, fleet, and white; angels muffle his neighing and place their hands under his feet at each step.

Angels muffle the horse’s sound, support his steps, and a gate-residing angel opens the city gate.
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“Its name, my lord, is Anomā.” “And so also our renunciation of the world shall be called Anomā (illustrious),”

The Bodisat crosses away from the city-side world, sends back ornaments, horse, and attendant, and declares that he is becoming a hermit.
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The Bodisat travels thirty leagues in one night to the bank of the Anomā; the horse is slowed by garlands and flowers cast from heaven by angels, Snakes, and Winged Creatures.

The Bodisat crosses beyond kingdoms, gives away his ornaments and horse, refuses Channa's companionship, and declares he is becoming a hermit.
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At the river, Channa names it Anomā; the Bodisat says his renunciation will also be called Anomā, and Kanthaka leaps across the broad river.

The Anomā river crossing immediately precedes the Bodisat's formal acts of renunciation and his sending back of Channa and Kanthaka.
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The Bodisat judges his locks unsuitable for a mendicant and cuts off his own hair and diadem with his sword, leaving short right-curling hair.

The Bodisat cuts off his hair and diadem, rejects royal muslin as unsuitable, receives mendicant requisites, and adopts renunciation garb.
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The Great Being collects scraps, sits facing east under Paṇḍava rock, feels revulsion, admonishes himself about his renunciant aim, and eats.

The Bodisat recalls leaving a life of fine food to live by begging and rejects a king's offer of all his kingdom in order to seek enlightenment.
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The Great Being collects scraps, sits facing East under the Paṇḍava rock, feels revulsion, admonishes himself by recalling his wish to live by begging, and eats.

The Bodisat contrasts former privileged food with his chosen mendicant life, refuses a kingdom, and says he has left all for enlightenment.
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The Master grants the request, considers Aḷāra and Uddaka but perceives they are dead, then chooses the five mendicants at the Deer-forest in Benares and determines to inaugurate the Kingdom of Righteousness there after a brief delay near the Bo-tree.

After choosing the five mendicants, the Buddha determines to go to Benares to inaugurate the Kingdom of Righteousness and sets out with robe and bowl.
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The Master grants the request, considers Aḷāra and Uddaka but perceives them dead, then chooses the five mendicants at the Deer-forest in Benares and resolves to inaugurate the Kingdom of Righteousness there.

The Master chooses the five mendicants at the Deer-forest and determines to go there to inaugurate the Kingdom of Righteousness, then travels toward Benares.
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With sixty-one Arahats in the world, the Buddha sends sixty out to preach and teach, then overcomes and ordains thirty Bhadda-vaggiyan nobles.

After sixty-one persons become Arahats, the Buddha sends sixty mendicants in different directions with the instruction to preach and teach.
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During Nanda’s coronation, housewarming, and marriage festivals, the Buddha gives him his bowl to carry and departs; Janapada Kalyāṇī calls after Nanda, who follows the Buddha to the Wihāra and is received into the Order unwillingly.

Nanda is led away from marriage and household celebrations to the Wihāra and received into the Order; Rāhula is likewise directed toward ordination as spiritual inheritance.
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The king challenges the Blessed One’s begging because of royal descent; the Blessed One replies that Buddhas from Dīpaŋkara to Kassapa begged for alms, utters verses on holy life and virtue, and the king attains spiritual fruits and finally Arahatship while dying under the white canopy.

The passage contrasts royal descent and worldly status with the alms-going life; Nanda is drawn away from marriage festivities and received into the Order.
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When the Blessed One goes from Sāvatthi to Rājagaha, the men abandon that faith and return to heresy; seven or eight months later he returns to Jetavana, and Anātha Piṇḍika reports their relapse.

After the Blessed One leaves Sāvatthi for Rājagaha, the converts return to heresy; after he returns to Jetavana, their lapse is reported and he instructs them again.
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The foolish merchant starts, passes beyond inhabited country, reaches a demon-haunted and waterless wilderness sixty leagues across, fills great water-pots on the carts, and enters the desert.

The merchant caravan leaves inhabited country, reaches the border of the wilderness, and enters a dangerous demon-haunted desert.
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The Bodisat and the foolish merchant each load five hundred carts for travel; the Bodisat reasons that a thousand carts together would strain the road, water, wood, and grass, and proposes that one go first.

The merchants prepare caravans, leave inhabited country, and enter a sixty-league desert identified as waterless and demon-haunted.
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The king wishes to embrace the addressee after kingly consecration, while wet with sacred water, see him with the royal umbrella, and then enter the forest.

The king wants to embrace the Bodhisattva after consecration, see him beneath the royal umbrella, and then enter the forest.
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The king’s tearful speech is recalled; the king of the Sakyas is described as drowning in a sea of sorrow, and the addressee is asked to deliver him like an ox drowning in the sea.

The priest describes the father, mother, wife, and son as suffering because of the Bodhisattva’s absence and urges him to relieve them.
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The Bodhisattva says he knows the king’s paternal tenderness, yet is “alarmed at sickness, old age, and death” and “forced to leave my kindred”; he adds that people would wish to see dear kindred if separation from beloved ones did not exist.

The Bodhisattva says that, although he knows his father’s tenderness, alarm at sickness, old age, and death forces him to leave his kindred.
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Asita says the prince will forsake his kingdom, become indifferent to worldly objects, attain highest truth through effort, and shine as a sun of knowledge destroying illusion’s darkness.

Asita says the prince will forsake his kingdom, become indifferent to worldly objects, and attain highest truth by strenuous efforts.
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Asita makes known the prince's real fate to the disturbed king and departs "by the way of the wind" while his figure is watched in flight.

Asita reveals the prince's fate, instructs his relative to heed the sage's words, and departs by the way of the wind in flight.
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The prince hears of forests with tender grass, kokila-sounding trees, and lotus-ponds, and resolves to go out to the city groves.

The prince, earlier likened to an elephant long shut indoors, resolves to go out, receives permission, descends from the palace, mounts a chariot, and proceeds along the road.
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The king is consoled, dismisses suspicion, grows joyful, gives treasures to the Brahmans, and wishes the child to rule the earth and later retire to the woods.

The king voices the hope that the child will become ruler of the earth and retire to the woods in old age.
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He “will leave his royal pomp and devote himself to religion”; observers offer reverence.

Observers explicitly say the prince will leave royal pomp and devote himself to religion.
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The king practices observances while asking how his son may be stopped from going to the forest; though loving religion, he keeps his son from religion and directs him toward objects of pleasure.

The king fears his son’s going to the forest after seeing his son’s face, and the passage states that Bodhisattvas depart to the forest as soon as a son is born, with supreme wisdom as the endpoint named in the same sentence.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK II. / BOOK I, 6-18, 19 / BOOK II, 19-31. 21 / BOOK II, 32-43. 23; lines 1282-1419 confidence: high

The king practices observances while asking how his son may be stopped from going to the forest; though loving religion, he keeps his son from religion and directs him toward objects of pleasure.

The king keeps his son from religion and sets him free toward objects of pleasure in order to prevent forest departure; the next verse says he continued worldly pleasure until the time of supreme wisdom.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III, 22-35. 31 / BOOK III, 36-50. 33 / BOOK IV. / BOOK V.; lines 2366-2450 confidence: medium

He goes out with sons of his father’s ministers, with the king’s permission, and rides the decorated horse Kamthaka.

He leaves with permission to see the forest glades and seek peace, then withdraws from companions into solitude for meditation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III, 36-50. 33 / BOOK IV. / BOOK V. / BOOK V, 5-17. 51; lines 2453-2619 confidence: high

The man says he became an ascetic because he is terrified at birth and death; he seeks an indestructible abode and wanders without family at a tree root, uninhabited house, mountain, or forest.

The ascetic describes leaving ordinary ties for liberation, and the prince asks to become a wandering mendicant for the sake of liberation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III, 36-50. 33 / BOOK IV. / BOOK V. / BOOK V, 5-17. 51; lines 2453-2619 confidence: medium

The prince approaches the king with heavenly-court simile, prostrates with folded hands, and says: 'I wish to become a wandering mendicant for the sake of liberation.'

The king urges the prince to inherit royal glory, perform householder duties, and not leave his father, while the prince presses his wish to renounce.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III, 8-21. 29 / BOOK III, 22-35. 31 / BOOK III, 36-50. 33 / BOOK IV.; lines 2023-2217 confidence: medium

Udayin sees the prince absorbed in contemplation and estranged from worldly objects, says the king appointed him as a fitting friend, and defines a friend as one who hinders disadvantage, urges advantage, and does not forsake in misfortune.

The prince is described as absorbed in contemplation and with desires estranged from worldly objects while others urge him toward pleasure.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III. / BOOK III, 8-21. 29 / BOOK III, 22-35. 31 / BOOK III, 36-50. 33; lines 1682-1828 confidence: high

The charioteer tells the prince that disease is common to all and that people seek pleasure though afflicted by pain.

The prince learns that disease is common to all, becomes distressed, and commands the chariot to return from the excursion, saying his mind is repelled from pleasures.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III. / BOOK III, 8-21. 29 / BOOK III, 22-35. 31 / BOOK III, 36-50. 33; lines 1682-1828 confidence: high

The prince returns home; the king rebukes the road-clearance official and arranges heightened worldly enjoyments, hoping his son will not be able to forsake them.

The king arranges worldly enjoyments and women to divert the prince and hopes he will not be able to forsake the family; the prince nevertheless finds no pleasure and reacts against the excursion.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IV. / BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55; lines 2621-2791 confidence: high

The prince, described as firm as Mount Meru, tells his father that his course should not be hindered and compares restraint to holding someone back from escaping a house on fire.

The prince resolves to pursue his course and go forth, while his father forbids him, orders guards, and surrounds him with pleasures.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IV. / BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55; lines 2621-2791 confidence: medium

The beautiful instruments do not move the prince to pleasure or delight because his desire to go forth from home and seek the bliss of the highest end is not lulled.

The Akanishtha heavenly beings know the prince's purpose and cast deep sleep on the women while his desire to go forth remains active.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IV. / BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55; lines 2793-2901 confidence: high

“there arose a desire to escape in the night”; the gods, knowing his purpose, “caused the door of the palace to fly open.”

The lord resolves to escape at night, the doors open, he summons the horse, and the horse carries him out silently while the household sleeps.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IV. / BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55; lines 2793-2901 confidence: high

“there arose a desire to escape in the night”; the gods, knowing his purpose, “caused the door of the palace to fly open.”

The gods open the palace door after knowing his purpose, and Khamdaka’s obedience is described as moved by a higher power.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IV. / BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55; lines 2793-2901 confidence: medium

He asks the best of steeds to exert itself so that he may gain the highest immortality, and says his escape will be for the good of the world.

The hero says his escape will be for the good of the world and asks the horse to strive for its own good and the good of the world.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 15-26. 95 / BOOK IX, 27-38. 97 / BOOK IX, 39-52: 99 / BOOK IX, 53-64. 101; lines 4615-4695 confidence: high

“Even the sun... may fall... even the mountain Himavat may lose its firmness; but never would I return to my home...”

The king's son declares that he will not return home as a worldly man without knowledge of the truth and would enter fire rather than enter his house with his purpose unfulfilled; he then goes away.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 27-38. 97 / BOOK IX, 39-52: 99 / BOOK IX, 53-64. 101 / BOOK IX, 65-72. 103; lines 4698-4719 confidence: medium

"overcome with sorrow, slowly returned of necessity to the city"

The passage centers on separation from the prince, the group's reluctant return to the city, and repeated backward looks toward him.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 39-52: 99 / BOOK IX, 53-64. 101 / BOOK IX, 65-72. 103 / BOOK X.; lines 4722-4757 confidence: medium

The prince, after dismissing the minister and priest, crosses the Ganges with speeding waves and goes to Rajagriha with beautiful palaces.

The prince has dismissed his minister and priest, crosses the Ganges, and proceeds to Rajagriha.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 53-64. 101 / BOOK IX, 65-72. 103 / BOOK X. / BOOK X, I-12. 105; lines 4760-4928 confidence: medium

On the road, men and women show profound reverence; observers gaze at the ascetic’s body and gait. He is described with a circle of hair between the brows, long eyes, radiant body, webbed fingers, mendicant’s dress, and worthiness to rule the earth; the Goddess of Rajagriha is perturbed.

The Bodhisattva is a Sakya prince in mendicant dress, begging alms and choosing mendicant life rather than a kingdom.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 53-64. 101 / BOOK IX, 65-72. 103 / BOOK X. / BOOK X, I-12. 105; lines 4930-5004 confidence: medium

The speaker says he speaks out of affection and sheds tears on seeing the addressee's mendicant dress.

The prince in mendicant dress is urged toward royal action, pleasures, and sacrifice, but after the speech he does not falter.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 65-72. 103 / BOOK X. / BOOK X, I-12. 105 / BOOK XI,; lines 5007-5081 confidence: high

The respondent says fear of old age and death drives him to the path of religion in desire for liberation, after leaving tearful kindred and pleasures that cause evil.

The respondent says fear of old age and death has made him take the path of religion in desire for liberation, after leaving kin and pleasures behind.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK Ix. / BOOK IX, I-14. 93 / BOOK IX, 15-26. 95 / BOOK IX, 27-38. 97; lines 4429-4522 confidence: high

The speaker describes beings as repeatedly leaving kindred across worlds, says death accompanies life from the womb, and argues that his forest departure and worthy bliss are not ill-timed.

The king’s son abandons his loving father, defends departure to the forest, and refuses the offered kingdom.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V, 31-45. 55 / BOOK V, 75-87. 61 / BOOK VI. / BOOK VI, I-15. 63; lines 2983-3155 confidence: high

The hero says, "take now my horse and return," and then unlooses his ornaments and gives them to the deeply grieved other person.

The hero has gone forth from home into the ascetic wood, sends back the horse and ornaments, and is mourned by a companion who invokes the family left behind.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V, 5-17. 51 / BOOK V, 31-45. 55 / BOOK V, 75-87. 61 / BOOK VI.; lines 2947-2980 confidence: medium

“All is saved”; he strokes the horse and speaks to Khamdaka with tears in his eyes.

Khamdaka follows the swift steed and is praised for devotion, courage, affection, and capacity to fulfill the master’s wish.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V, 75-87. 61 / BOOK VI. / BOOK VI, I-15. 63 / BOOK VI, 36-55. 67; lines 3157-3256 confidence: high

The prince recalls his mother and compares meetings and separations of beings to birds, clouds, and dream-like union, saying it is not right to think anything one’s own.

The prince teaches that beings meet and separate like birds, clouds, dream-unions, and trees parted from leaf color.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V, 75-87. 61 / BOOK VI. / BOOK VI, I-15. 63 / BOOK VI, 36-55. 67; lines 3157-3256 confidence: high

The prince takes a jewelled sword from Khamdaka, draws its blue serpent-like blade, cuts off his tiara and hair, casts them upward, and heavenly beings worship them; he then desires a sylvan dress.

The prince cuts off his tiara and hair, removes royal magnificence from his head, and desires sylvan dress.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55 / BOOK V, 75-87. 61; lines 2904-2944 confidence: high

Firm in resolve, the prince leaves behind his father, young son, affectionate people, and unparalleled magnificence, and goes out of his father’s city.

The prince leaves his father’s city after abandoning family, people, and magnificence.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VI, 56-68. 69 / BOOK VII. / BOOK VII, I-13. 71 / ROOK VII, 14-27. 73; lines 3424-3506 confidence: medium

People abandon wealth, kindred, and worldly objects for heaven; penances are described as bodily toils pursued for desire; living creatures fear death, seek rebirth, and fall into misery while seeking happiness.

The passage describes people abandoning wealth, kin, and worldly objects to undertake vows for the sake of heaven.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VI, I-15. 63 / BOOK VI, 36-55. 67 / BOOK VI, 56-68. 69 / BOOK VII.; lines 3297-3332 confidence: high

The prince leaves the weeping Khamda, longs for the forest, and enters a hermitage described as blessed or overpowered by his beauty.

The prince leaves the weeping Khamda and moves toward the forest by entering a hermitage.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VI. / BOOK VI, I-15. 63 / BOOK VI, 36-55. 67 / BOOK VI, 56-68. 69; lines 3259-3294 confidence: high

His master is described as "regardless of his kingdom" and "going to the ascetic-wood in mean garments" while the groom wails and falls.

The prince is explicitly described as disregarding his kingdom and going toward the ascetic wood in mean garments.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VI. / BOOK VI, I-15. 63 / BOOK VI, 36-55. 67 / BOOK VI, 56-68. 69; lines 3259-3294 confidence: medium

His master is described as "regardless of his kingdom" and "going to the ascetic-wood in mean garments" while the groom wails and falls.

The groom laments, falls, embraces the horse, and returns toward the city while the prince goes to the ascetic wood.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII, 28-42. 75 / BOOK VIII. / BOOK VIII, 6-20. 81 / BOOK VIII, 21-32. 83; lines 3825-3914 confidence: high

“Leaving me helplessly asleep in the night,” she asks where he has gone; Aamdaka and Kamthaka return alone though “three went away together.”

Yashodhara says she was left asleep at night, that three went away together, and that only Aamdaka and Kamthaka returned, while the beloved is gone.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII, 33-48. 85 / BOOK VIII, 49-62. 87 / BOOK VIII, 63-75. 89 / A CLL 3.; lines 4129-4214 confidence: high

They tell the king to cease grief and say that “many kings on this earth have gone into the forests,” throwing away royal pomp.

The passage repeatedly connects the son and other kings with going into the forest and with giving up royal pomp.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII, I-13. 71 / ROOK VII, 14-27. 73 / BOOK VII, 28-42. 75 / BOOK VIII.; lines 3657-3733 confidence: high

The attendant is distressed after his master goes into the forest; the road traversed in one night is travelled on the return in eight days while he ponders his lord’s absence.

The prince has gone into the forest, and Khamdaka states that the prince abandoned him along with the dress of a householder.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII. / BOOK VII, I-13. 71 / ROOK VII, 14-27. 73 / BOOK VII, 28-42. 75; lines 3509-3654 confidence: high

The prince departs from the penance-field feeling he has comprehended penance; hermitage dwellers follow him; he views matted-haired ascetics in bark garments and rag-strips and stands beneath an auspicious noble tree before an old man addresses him.

The prince leaves a penance-field and later refuses to remain in the hermitage because he seeks no fresh birth rather than the heavenward goal of the ascetics.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII, 21-32. 83 / BOOK VII, 33-48. 85 / BOOK VIII, 49-62. 87 / BOOK VIII, 63-75. 89; lines 4089-4126 confidence: high

“the queen, fainting in her woe, wept and pondered and wailed aloud repeatedly”

The passage links the son's fixed resolve and presence in the forest or wood with intense mourning by Yasodhara, the women, and the king.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII, 49-62. 87 / BOOK VIII, 63-75. 89 / A CLL 3. / BOOK Ix.; lines 4217-4250 confidence: high

The king's son has come there "desirous to escape from the fear of old age and death," and the two have come on account of him.

The prince is said to have come to escape old age and death and then to have gone toward Arada seeking liberation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII, 6-20. 81 / BOOK VIII, 21-32. 83 / BOOK VII, 33-48. 85 / BOOK VIII, 49-62. 87; lines 4000-4086 confidence: high

His body is said to deserve palace luxury, costly garments, aloes, and sandalwood, yet he will live in woods exposed to cold, heat, and rain.

The passage contrasts a formerly royal, generous, ornamented man with his departure into forest hardship, alms-begging, penance, and religious life.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII, 6-20. 81 / BOOK VIII, 21-32. 83 / BOOK VII, 33-48. 85 / BOOK VIII, 49-62. 87; lines 4000-4086 confidence: high

Yasodharā asks what religion is served if he practises a religious life after abandoning her, his lawful wife, and without her sharing his penance.

Yasodharā says the ascetic has abandoned his lawful wife and asks how he can follow penance without her sharing it, citing ancestral precedents of wives accompanying husbands into the forest.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII, 63-75. 89 / A CLL 3. / BOOK Ix. / BOOK IX, I-14. 93; lines 4253-4338 confidence: high

The group bids a Brahman farewell and continues, despite weariness, toward where the prince has gone.

The prince has gone toward the woods, is found without ornaments, and his departure is described as tied to a fixed resolve upon religion.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII. / BOOK VIII, 6-20. 81 / BOOK VIII, 21-32. 83 / BOOK VII, 33-48. 85; lines 3917-3997 confidence: high

Khamdaka says not to blame him or Kamthaka; the prince has gone like a god, divine powers compelled Khamdaka to bring the steed, and the horse moved without touching the ground or making sound.

The prince leaves at night while divine powers compel assistance, the horse is silent, the gate opens by itself, darkness is transformed, guards sleep, and gods accompany him.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII. / BOOK VIII, 6-20. 81 / BOOK VIII, 21-32. 83 / BOOK VII, 33-48. 85; lines 3917-3997 confidence: medium

A heavenly denizen offers a hermit's forest garment; the prince's tiara is thrown into the sky and carried off; Khamdaka says neither he nor the horse acted by choice and that the prince went with gods as retinue.

The prince receives a hermit's forest garment, throws his tiara into the sky, and is mourned because he is becoming an ascetic and dwelling in a hermitage.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII. / BOOK VIII, 6-20. 81 / BOOK VIII, 21-32. 83 / BOOK VII, 33-48. 85; lines 3917-3997 confidence: high

The queen says her grief would be less if the horse had neighed, struck the ground, or made jaw-noise to wake the people; Khamdaka begins a tearful reply.

The horse does not neigh or touch the ground audibly, and palace and city guards placed by thousands are overcome by sleep and do not wake.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK X, I-12. 105 / BOOK XI, / BOOK XI, 7-18. 113 / BOOK XI, 19-30. 115; lines 5338-5442 confidence: high

The speaker says satisfaction can be attained without a kingdom and warns that one who has reached the road to happiness should not be deceived about pleasures.

The speaker refuses a kingdom and pleasures, says he has gone to the forest, and would not accept even a heavenly empire.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, / BOOK XI, 7-18. 113 / BOOK XI, 19-30. 115 / BOOK XI, 59-70. 121; lines 5445-5525 confidence: high

“I am not to be lured into a course of action for future reward”; the speaker says his mind does not delight in future births and compares such actions to plants beaten by rain.

The speaker refuses future rewards, seeks Arada who proclaims liberation, starts that day, and proceeds to the Vaisvamtara hermitage.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, 59-70. 121 / BOOK XII. / I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127; lines 5698-5785 confidence: high

The devotee leaves his house, assumes mendicant signs, follows a lifelong conduct-rule, accepts any alms, lives alone, meditates on holy books, observes fear from passion and happiness from non-passion, restrains the senses, and seeks tranquility.

The devotee begins by leaving his house, assuming mendicant signs, and following a lifelong rule of conduct.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, 7-18. 113 / BOOK XI, 19-30. 115 / BOOK XI, 59-70. 121 / BOOK XII.; lines 5528-5564 confidence: high

The sage says the youth has come forth from home, severing the bond of affection like a wild elephant its cord.

The prince is said to have come forth from home, severed affection, and abandoned royal luxury.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, 7-18. 113 / BOOK XI, 19-30. 115 / BOOK XI, 59-70. 121 / BOOK XII.; lines 5528-5564 confidence: medium

The sage says it is no marvel when kings grown old retire to the forest after giving their glory to their children.

The sage says old kings retiring to the forest is expected, but marvels that the prince has come in life's fresh prime.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII. / I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129; lines 5788-5960 confidence: medium

The prince remains unsatisfied after hearing Arada's doctrine, judges it incomplete, and turns away.

The prince turns away from Arada and later leaves Udraka because their doctrines do not provide the final goal he seeks.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 55-72: 155 / BOOK XIV, 73-88. 157 / BOOKS. / BOOK XV, 9-24. 161; lines 7174-7354 confidence: medium

Mara, lord of Desire, takes the form of a head of a family, speaks from the sky, claims earlier worship and blessing, and offers kingship, family duties, sons, and lordship.

Mara urges the Buddha to return to royal station, cherish family, beget sons, and become supreme lord; the Buddha refuses and instead says he will turn the wheel of the Law.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 55-72: 155 / BOOK XIV, 73-88. 157 / BOOKS. / BOOK XV, 9-24. 161; lines 7174-7354 confidence: high

The All-wise one identifies the speaker as Mara, says he cannot be harmed, declares Namuci vanquished, states he will turn the wheel of the Law in Varanasi, and Mara leaves crushed.

After declaring Mara vanquished, the Buddha rises from the throne and sets out alone toward holy Varanasi to turn the wheel of the Law.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVI, 117-132. 189 / BOOK XVII. / BOOK XVII, 1-6. 191 / BOOK XVII, 7-12. 193; lines 8587-8661 confidence: high

Kasyapa, a wealthy Brahman and Vedic master, leaves kin to seek wisdom in asceticism, practises six years of penance at the Bodhi tree, worships the enlightened chief of saints, and becomes foremost among Arhats.

Kasyapa leaves all kindred, comes seeking wisdom in asceticism, practises six years of hard penance at the Bodhi tree, and becomes foremost of the Arhats; other figures also become mendicants after prior Brahmanical or ascetic training.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVI, 82-99. 185 / BOOK XVI, IOO-I16. 187 / BOOK XVI, 117-132. 189 / BOOK XVII.; lines 8479-8510 confidence: medium

They go to the city and worship him; on an auspicious lunar day associated with Ashadsa, Agni, and the constellation Karvza, he remembers Buddha worlds, desires to save all creatures, and sets off on a journey longing for disciples with his father at their head.

The central figure remembers Buddha worlds, desires to save all creatures, and sets off on a journey seeking disciples.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVII, 7-12. 193 / BOOK XVII, 13-19. 195 / BOOK XVII, 20-25. 197 / BOOK XVII, 26-30. 199; lines 8825-8911 confidence: high

Named sacred textual categories and three Yanas are taught and proclaimed; the conqueror of the world leaves Kapila with thirteen and a half bodies of mendicants.

After teaching, miracles, honoring kin, establishing doctrine, and worship, the central figure leaves Kapila and sets forth toward the northern region.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOKS. / BOOK XV, 9-24. 161 / BOOK XV, 43-60. 165 / BOOK XV, 61-77. 167; lines 7451-7633 confidence: medium

Bodhi tree divinities ask where he will turn the wheel; he answers Varanasi in the Deer Park and remembers the five men at Kasi after noting Rudraka and Arada are dead.

After resolving to teach, the Buddha identifies Varanasi in the Deer Park as the site for turning the wheel of the Law and sets out joyfully to Kasi.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) / INTRODUCTION.; lines 201-310 confidence: medium

The introduction says the Ramayana description is ornamental, whereas the Buddhist poem’s description is essential and prompts the Bodhisattva’s escape from the world; it also says such descriptions later became Sanskrit poetic commonplaces like catalogues of ships in Greek or Roman epics.

The passage explicitly says that the Buddhist poem’s description supplies the final impulse for the Bodhisattva to make his escape from the world.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) / INTRODUCTION.; lines 72-198 confidence: medium

The editor notes a resemblance between the Rāmāyaṇa scene where Hanumat enters Rāvaṇa’s palace by night and sees his wives asleep, and the Buddha-carita scene where Buddha, on the night of leaving home forever, sees the same unconscious sight in his own palace.

The passage mentions Buddha on the night of leaving his home forever and seeing an unconscious sight in his own palace.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133; lines 5962-6134 confidence: high

The seer leaves his hermitage, visits the hermitage of the royal sage Gaya, and dwells on the pure bank of the Nairanjana.

The seer leaves his hermitage seeking final bliss, later goes alone to the Asvattha root, and sits to obtain perfect knowledge.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF / SUBJECTS. / SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT !; lines 14596-14734 confidence: medium

Beings born there go to other worlds before the morning meal, worship a hundred thousand kotis of Buddhas, shower flowers on each Tathagata, and return to their own world for the afternoon rest.

Residents go to other worlds before the morning meal, worship many Buddhas with flowers, and return to their own world by the afternoon rest.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) ROOK VII, 14-27. 73 / BOOK VII, 28-42. 75 / BOOK VIII. / BOOK VIII, 6-20. 81; lines 3736-3822 confidence: medium

Women crowd to the windows at the cry that the prince has returned, then close the windows and wail when they hear his horse has an empty back.

The horse’s empty back and later presence beside the tearful attendant reveal that the prince has not returned, producing communal mourning.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) BUDDHIST SUTTAS. / THE BUDDHIST SUTTAS. / GENERAL INTRODUCTION. / THE BUDDHIST SUTTAS.; lines 205-249 confidence: medium

The older Sutta gives an account of Buddha's death, including Subhadda's irreverent conduct, said to be in long passages word for word the same as in the Kullavagga, and Kassapa's response concerning consolation for disciples separated from the Master.

Kassapa points to consolation that should support disciples in their separation from the Master after Buddha's death.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) Chapter I. / THE BOOK OF THE GREAT DECEASE. C / MAHA-PARINIBBANA-SUTTA. / MA H A-P ARINTBB AN A-SUTTA .; lines 2377-2459 confidence: medium

After staying at Rājagaha as long as he pleased, the Blessed One tells Ananda, 'Come, Ananda, let us go to Ambalaṭṭhikā'; Ananda assents, and the Blessed One proceeds there with a large company of brethren.

The Blessed One repeatedly leaves one location for another with Ananda's assent and the company of brethren.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V. / MAHA-PARINIBBANA-SUTTA.; lines 6073-6166 confidence: high

Ananda goes into the Vihara, leans against the door lintel, and weeps, thinking that he remains a learner while the Master is about to pass away from him.

Ananda weeps because the Master is about to pass away, and the Blessed One summons and consoles him.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I06 THE BOOK OF THE GREAT DECEASE. CH. / MAHA-PARINIBBANA-SUTTA. / I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH.; lines 6745-6789 confidence: medium

Immediately after ordination, Subhadda remains alone, earnest, zealous, and resolved, and attains the supreme goal of the higher life in this visible world.

The passage describes the higher life as the aim for which people leave household gain and comfort to become houseless wanderers.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH. / MAHA-FARINIBBANA-SUTTA. / Chapter VI.; lines 6812-6970 confidence: high

The Blessed One says: “The truths and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be the Teacher to you.”

The passage explicitly says that after the Blessed One is gone, the truths and rules he set forth should be the Teacher.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH. / MAHA-FARINIBBANA-SUTTA. / Chapter VI.; lines 6812-6970 confidence: high

“Decay is inherent in all component things! Work out your salvation with diligence!” The text says this was the last word of the Tathagata.

The last word of the Tathagata is a concise exhortation on impermanence and diligent salvation.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH. / MAHA-FARINIBBANA-SUTTA. / Chapter VI.; lines 6812-6970 confidence: medium

The Blessed One enters first through fourth stages of deep meditation, then states of infinity of space, infinity of thought, nothing specially present, between consciousness and unconsciousness, and finally cessation of sensations and ideas.

The Blessed One moves through ordered stages of deep meditation and formless states before entering cessation of sensations and ideas.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH. / MAHA-FARINIBBANA-SUTTA. / Chapter VI.; lines 6812-6970 confidence: medium

The Blessed One says: “The truths and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be the Teacher to you.”

The passage gives instructions about post-departure teacherhood, address among brethren, minor precepts, and disciplinary penalty.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH. / MAHA-FARINIBBANA-SUTTA. / Chapter VI.; lines 6972-7130 confidence: medium

The Blessed One passes through cessation, subtle consciousness states, formless states, and the four stages of deep meditation, then immediately expires after the last stage.

The Blessed One's death follows an ordered sequence of meditative states and is framed by witness stanzas.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH. / MAHA-FARINIBBANA-SUTTA. / Chapter VI.; lines 7133-7263 confidence: medium

Anuruddha exhorts the brethren not to weep, recalls the teaching that all dear things must be parted from, and says born and organised beings necessarily dissolve.

Anuruddha frames death through separation from what is near and dear and through the necessary dissolution of whatever is born and organised.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I40 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. / THE FOUNDATION / OF THE / KINGDOM OF RIGHTEOUSNESS -; lines 8256-8291 confidence: medium

“There are two extremes, O Bhikkhus, which the man who has given up the world ought not to follow”

The passage refers to the person who has given up the world, and a note glosses this as one who has gone forth and renounced worldly things.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) II. MAHA-PARINIBBANA-SUTTA. 2 5 / MAHA-PARINIBBANA-SUTTA. / M AH A-PARINIBB AN A-S U TTA . / M AH A-PARINIBBANA-SU TTA.; lines 3256-3413 confidence: medium

After staying as long as he wished at Ambapali's grove, the Blessed One tells Ananda, "let us go on to Beluva," and Ananda assents.

After remaining at the grove, the Blessed One tells Ananda to go on to Beluva, and Ananda assents.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) II. MAHA-PARINIBBANA-SUTTA. 2 5 / MAHA-PARINIBBANA-SUTTA. / M AH A-PARINIBB AN A-S U TTA . / M AH A-PARINIBBANA-SU TTA.; lines 3415-3516 confidence: high

A dire sickness with sharp pains comes upon the Blessed One, even unto death; he bears the pains mindfully, self-possessed, and without complaint.

The Blessed One says it would not be right to pass away without addressing the disciples and taking leave of the order, then suppresses the sickness and keeps hold on life until a fixed time.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) IOO THE BOOK OF THE GREAT DECEASE. CH. / I06 THE BOOK OF THE GREAT DECEASE. CH. / MAHA-PARINIBBANA-SUTTA. / I08 THE BOOK OF THE GREAT DECEASE. CH.; lines 6659-6742 confidence: medium

The Blessed One says he renounced the world at twenty-nine, has been a pilgrim for fifty-one years through virtue and truth, and that outside these no real saint can be; other teachers’ systems are said to be void of true saints.

The Blessed One recounts renouncing the world at twenty-nine and living as a pilgrim through virtue and truth for fifty-one years.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) M AH A-P ARINIBBAN A-SU TTA. / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA.; lines 4538-4709 confidence: high

The passage lists seven doctrinal aggregates and says the brethren should master, practise, meditate upon, and spread them so pure religion may continue for the good of gods and men.

The speaker summarizes truths to be preserved and spread, then announces his approaching final extinction and departure.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) M AH A-PARINIBBANA-SU TTA. / MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA.; lines 3691-3775 confidence: medium

Mara approaches the Blessed One and says, “Pass away now, Lord, from existence; let the Blessed One now die. Now is the time for the Blessed One to pass away.”

Mara, named the Evil One, approaches the Blessed One and tells him to pass away from existence and die because the time has come.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-P ARINTBB AN A-SUTTA . / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBAN A-SUTTA . / MAHA-PARINIBBANA-SUTTA.; lines 2823-2909 confidence: medium

The Blessed One thanks the ministers, rises and departs; those following him say the gate and ferry of his route will be called Gotama's, and the gate is said to be called Gotama's gate.

The departure route is commemorated through the naming of Gotama's gate and the proposed naming of Gotama's ferry.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA.; lines 3778-3906 confidence: high

Mara quotes the Blessed One's earlier statement that he would not die until the order and lay disciples were trained and able to teach, explain, and refute false doctrine; Mara then says these conditions and the spread of the religion have been fulfilled and urges him to pass away.

The Blessed One's earlier condition for not dying is framed around disciples becoming trained, learned, able to teach, explain, and refute false doctrine; Mara claims these conditions are now fulfilled and urges departure.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA.; lines 3778-3906 confidence: high

The Blessed One addresses Mara: "the final extinction of the Tathagata shall take place before long. At the end of three months from this time the Tathagata will die!"

The Blessed One announces that the Tathagata's final extinction will occur in three months and then deliberately rejects the remaining span of his allotted life.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA.; lines 3908-4032 confidence: medium

“when a Tathagata consciously and deliberately rejects the remainder of his life,” the earth quakes, trembles, and is violently shaken.

The Tathagata consciously rejects the remainder of his life and then passes entirely away with nothing left behind.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA.; lines 4174-4328 confidence: high

At the Cāpāla cetiya, Māra again comes to the Buddha; the Buddha says final extinction will occur at the end of three months, and the narrator states that he consciously rejected the rest of his allotted term of life.

The Buddha announces that final extinction will occur in three months and is said to have consciously rejected the rest of his allotted life-term.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA.; lines 4174-4328 confidence: medium

The Buddha tells Māra he will not die until monastic and lay disciples are trained hearers able to teach and refute false doctrine, and until his religion is successful, widespread, and well proclaimed.

The Buddha refuses Māra's first request to die until monastic and lay disciples can teach and defend the doctrine and until his religion is widespread.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAH A-SUDASS ANA SUTTA. / MAHA-SUDASSANA SUTTA. / Chapter II. / MAHA-SUDASSANA SUTTA.; lines 13694-13848 confidence: high

After the queen speaks, the Great King of Glory tells her that, though she had long spoken pleasant words, now in his last time she speaks unpleasant and disagreeable words.

At the king's last time, he instructs the queen to counsel separation from dear things, freedom from longing, and casting away desire for all royal possessions.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBAN A-SUTTA . / MAHA-PARINIBBANA-SUTTA. / MA HA-PARIN IBBAN A-SUTTA. / Chapter II.; lines 2912-3000 confidence: medium

The Blessed One tells Ananda to go to Kotigama; Ananda assents; the Blessed One proceeds there with a great company of brethren and stays in the village.

The Blessed One leads Ananda and a great company from Kotigama to Nadika, with instruction given at Kotigama before departure.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V.; lines 5641-5776 confidence: medium

The Blessed One asks Ananda to prepare a north-oriented couch between twin Sala trees; Ananda does so, and the Blessed One lies mindfully on his right side.

The Blessed One has a couch prepared between twin Sala trees, lies down mindfully, and the spirits say the Tathagata's death will occur in the last watch of the night.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V.; lines 5779-5923 confidence: high

Worldly-minded spirits in the sky and on earth mourn with loosened or torn hair, outstretched arms, prostration, rolling, and laments that the Blessed One will soon die or pass away and that the Light or Eye of the world will disappear.

Worldly-minded spirits in sky and on earth grieve with bodily mourning gestures and lament the Blessed One’s imminent death and disappearance from the world.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V.; lines 5779-5923 confidence: high

Four places are to be visited with reverence and awe: where the Tathagata was born, attained supreme and perfect insight, set the kingdom of righteousness on foot, and passed finally away; believers will come to these spots and name them by these events.

Four revered spots are defined by the Tathagata’s birth, attainment of supreme insight, setting the kingdom of righteousness in motion, and final passing away.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA. / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA.; lines 4451-4535 confidence: medium

The Tathagata's mortal being has been relinquished and “The final extinction of the Tathigata shall take place before long. At the end of three months from this time the Tath&gata will die!”

The Tathagata is said to have surrendered the remaining sum of life and to have declared that final extinction and death will occur within three months.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / M AH A-PARINIBB AN A-S U TTA . / M AH A-PARINIBBANA-SU TTA. / MA H A-PARINIBB AN A-S U TTA.; lines 3519-3646 confidence: high

“I too, O Ananda, am now grown old, and full of years, my journey is drawing to its close”

The Tathagata says his journey is nearing its close, speaks of the time after his death, and gives instructions for the order and bhikkhus.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA.; lines 4931-5085 confidence: medium

After staying at Bhoga-gama, the Blessed One tells Ananda to go to Pava; he proceeds with a great company of brethren and stays at the Mango Grove of Aunda, a smith.

The Blessed One leaves Bhoga-gama for Pava with Ananda and a great company of brethren.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA.; lines 5087-5260 confidence: medium

The Blessed One tells Ananda to go to Kusinari. After eating Cunda's food, he suffers severe sickness and pain described as even unto death, and says he is going on to Kusinari.

The Blessed One suffers severe sickness after eating Cunda's food yet announces that he is going on to Kusinari.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA.; lines 5262-5434 confidence: medium

A conscious and awake lord is said not to see or hear five hundred carts passing close by, though his robe is dusted; an observer marvels at the calm of those gone forth and expresses faith in Āḷāra Kālāma.

Observers twice describe those who have gone forth out of the world as passing their time in a state of mind so calm that a conscious and awake person misses loud events nearby.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA.; lines 5436-5592 confidence: high

Ananda places burnished cloth-of-gold robes on the Blessed One; they appear to lose splendour, and Ananda says the Blessed One's skin is clear and exceedingly bright.

The Blessed One explicitly links extraordinary bodily brightness to two liminal events: supreme and perfect insight and final passing away.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA.; lines 5436-5592 confidence: high

The Blessed One says a Tathagata's skin becomes clear and exceedingly bright on the night of supreme insight and on the night of final passing away; he announces his final passing at the third watch at Upavattana of Kusinara, between the twin Sala trees, and tells Ananda to go to the river Kakuttha.

The Blessed One announces that his final passing away will occur at a specified time and place, between the twin Sala trees in the Sala Grove.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA.; lines 5436-5592 confidence: medium

The Blessed One says a Tathagata's skin becomes clear and exceedingly bright on the night of supreme insight and on the night of final passing away; he announces his final passing at the third watch at Upavattana of Kusinara, between the twin Sala trees, and tells Ananda to go to the river Kakuttha.

After announcing his imminent final passing, the Blessed One goes to the river Kakuttha, bathes, drinks, crosses over, and proceeds to the Mango Grove to rest.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA.; lines 5595-5638 confidence: medium

The passage says the Tathagata ate his last meal from the smith's provision and then died.

The passage says the Tathagata ate his last meal from the smith's provision and then died, and it identifies one special food offering as the one eaten before the Tathagata passes away in an utter passing-away.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV.; lines 4712-4856 confidence: high

The Blessed One robes himself, takes his bowl, enters Vesali for alms, returns, gazes at Vesali with an elephant look, says it will be the last time the Tathagata beholds Vesali, and tells Ananda to go onward.

The Blessed One looks back at Vesali, declares it will be his last sight of the city, and proceeds onward with Ananda and the brethren.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / IOO THE BOOK OF THE GREAT DECEASE. CH.; lines 6305-6445 confidence: high

The Tathagata tells Ananda to enter Kusinara and inform the Mallas that the final passing away will take place in the last watch of the night, so they may visit and avoid later reproach.

The Tathagata instructs Ananda to announce that his final passing away will occur in the last watch of the night, prompting the community to visit.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / IOO THE BOOK OF THE GREAT DECEASE. CH.; lines 6447-6559 confidence: medium

Ananda decides to present the Mallas by family groups rather than one by one, using the formula that each family bows at the Blessed One's feet; all are presented in the first watch of the night.

The Mallas are hurriedly presented by family groups to bow before the Blessed One during the night before his announced final passing away.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) OF THE / GREAT DECEASE. / Chapter I. / THE BOOK OF THE GREAT DECEASE. C; lines 1978-2023 confidence: medium

The king tells the Brahman Vassakara, prime minister of Magadha, to go to the Blessed One, bow at his feet, inquire after his health, and convey the king's war resolution.

The prime minister leaves the royal city with prepared carriages and travels toward Vulture's Peak to carry the king's inquiry to the Blessed One.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) OX KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS.; lines 9903-10067 confidence: high

A householder or other hearer listens to the truth, has faith in the Tathagata, and reflects that household life is full of hindrances while the renounced life is free as the air.

A hearer leaves household life, forsakes wealth and relatives, cuts hair and beard, puts on robes, and trains under rules and precepts.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) XXV11 / T. W. RHYS DAVIDS. / TO THE / BOOK OF THE GREAT DECEASE.; lines 1063-1136 confidence: medium

The passage says there may have been reliable tradition about events and discourses on the Buddha's last journey; it adds that he had been a public Teacher for forty-five years and that his doctrine had long been elaborated in many discourses.

The passage describes the Buddha's last journey and says his represented speech functions as a final recapitulation of central tenets.
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Dhammapada, a Collection of Verses Chapter II. On Earnestness / Chapter III. Thought / Chapter IV. Flowers / Chapter V. The Fool; lines 340-481 confidence: high

The fool lacks knowledge of the true law, should not be a companion, is tormented by claims over sons and wealth, and fails to perceive truth even after long association with a wise person; an intelligent person quickly perceives truth.

The passage recommends the solitary journey over foolish companionship, distinguishes the road to Nirvana from wealth, and instructs the wise man to go from home to homelessness.
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Dhammapada, a Collection of Verses Chapter XV. Happiness / Chapter XVI. Pleasure / Chapter XVII. Anger / Chapter XVIII. Impurity; lines 983-1061 confidence: medium

The addressed person is near death, at the door of departure, without provisions; he is told to make himself an island, work hard, be wise, and become free from impurities and guilt, leading to heavenly entry or non-return to birth and decay.

The person is near death, stands at a door of departure, lacks provisions, and is described in relation to a road and possible heavenly destination.
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Dhammapada, a Collection of Verses Chapter XX. The Way / Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant; lines 1300-1353 confidence: medium

A wise, sober companion may be followed; without such a companion, one should walk alone like a king who left a conquered country and like an elephant in the forest.

The passage recommends walking with a prudent companion if one is found, otherwise walking alone without sin and with few wishes.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter II. On Earnestness / Chapter III. Thought / Chapter IV. Flowers / Chapter V. The Fool; lines 346-487 confidence: medium

The fool desires reputation, precedence, lordship, worship, and control; the Bhikshu learns that one road leads to wealth and another to Nirvana, and should strive after separation from the world.

The disciple is told to reject the road to wealth, strive after separation from the world, go from home to homelessness, leave pleasures behind, and seek freedom from attachment.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XVIII. Impurity / Chapter XIX. The Just / Chapter XX. The Way / Chapter XXI. Miscellaneous; lines 1189-1245 confidence: medium

Verse 302 calls leaving the world, enjoying the world, monastery life, houses, common dwelling, and itinerant mendicancy hard or painful.

The passage explicitly says it is hard to leave the world to become a friar and describes mendicant life as beset with pain.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XX. The Way / Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant; lines 1306-1359 confidence: medium

Verses 328-330 advise walking with a prudent, wise, sober companion if possible; otherwise one should walk alone like a king leaving conquered country or an elephant in the forest, committing no sin and having few wishes.

The passage advises walking alone if no prudent companion is found, comparing this to a king leaving conquered country and to an elephant in the forest.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1362-1492 confidence: medium

Men seeking pleasure undergo birth and decay; driven by thirst they run like snared hares in fetters and bonds; the mendicant should drive out thirst by striving for passionlessness.

Fetters and bonds are stronger than material restraints when they consist of attachment; after cutting them, people leave the world free from cares, desires, and affection.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1636-1703 confidence: medium

The Brahmana takes nothing not given and has no desires for this world or the next, no inclinations, and is unshackled.

The Brahmana leaves desires and longings, travels without a home, takes nothing not given, and calls nothing his own.
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Jataka tales PART II / HOW THE TURTLE SAVED HIS OWN LIFE / THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING; lines 495-538 confidence: medium

The geese invite the turtle to their faraway home; he says he has no wings; they say they will take him only if he keeps his mouth shut, and he agrees.

The geese invite the wingless turtle to a distant home and carry him through the air using a stick.
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Jataka tales THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 confidence: high

On Sun Prince's twenty-first birthday, the queen asks for the kingdom to be given to him; the king refuses and states that the older sons have prior right.

The rightful heir leaves for the forest because of succession danger and later returns after the king's death to rule with his brothers.
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Jataka tales THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 confidence: high

The king refuses, saying the kingdom must go first to the oldest son, then the second, and only after both are dead to the third.

The king sends the older princes away to the forest to preserve their lives and later the eldest returns to take the throne by right.
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More Jataka Tales XVIII / THE WISE GOAT AND THE WOLF / PRINCE WICKED AND THE GRATEFUL ANIMALS / BEAUTY AND BROWNIE; lines 1582-1626 confidence: medium

Beauty and Brownie live with their parents and herds in a forest; their father warns that deer are in danger when corn ripens and tells each to take a herd away for a while.

The deer are told to leave the forest during the crop season, stay in the high hills until crops are cut, and then return to the forest.
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More Jataka Tales XVIII / THE WISE GOAT AND THE WOLF / PRINCE WICKED AND THE GRATEFUL ANIMALS / BEAUTY AND BROWNIE; lines 1582-1626 confidence: medium

The father says he, the mother, and older deer will stay in the forest, while Beauty and Brownie must lead their herds to the high hills until the crops are cut.

The deer are instructed to leave the forest for the high hills during the crop season and return after the crops are cut.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1708-1822 confidence: medium

Aranyaka ascetics are recluses in strict seclusion; three classes are described, including Dharma Aranyaka with the Bodhi tree, Matanga Aranyaka in cemeteries, and Danataka Aranyaka on sea beaches or half-tide rocks.

The Sramana and Aranyaka figures withdraw from worldly society into seclusion and undertake vows, discipline, meditation, or Kasina toward Nimitta and Samadhi.
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The Giant Crab, and Other Tales from Old India SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON / PRIDE MUST HAVE A FALL; lines 1989-2105 confidence: medium

King Goose sometimes visits the Crow colony on a dust-heap outside the city gate, where the crows feed on offal, dead bodies, and dirty things.

Streaky leaves the dust-heap by being carried to the Goose family’s mountain home, but after his rude boast he must fly back alone and remains at the dust-heap.
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The Giant Crab, and Other Tales from Old India THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 413-505 confidence: medium

A poor young man seeking fortune boards an ocean ship; a storm blows it off course, it crashes on a reef, and every soul drowns except him.

The protagonist leaves to seek fortune, travels across the ocean, is shipwrecked, and becomes isolated on a small island.
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The Giant Crab, and Other Tales from Old India THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 413-505 confidence: medium

A poor young man seeking his fortune boards a ship; after a year and a day a storm drives it off course, it wrecks on a reef, and all drown except him.

The young man leaves to seek fortune, is caught in a storm, survives when all others drown, and is cast onto a small isolated island.
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The Giant Crab, and Other Tales from Old India UNION IS STRENGTH / SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON; lines 1932-1986 confidence: medium

The quail leaves the farm, flies to the forest bordering it, lands where the forest begins, and looks for food.

The quail leaves the farm for the forest edge, is captured, and the narrator closes by saying it is better for most people to stick to what they are used to.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I AGGIKA-JATAKA. / ASAMPADANA-JATAKA. / PANCAGARU-JATAKA. / GHATASANA-JATAKA.; lines 17043-17174 confidence: high

The Master says that in former days even brute beasts could discern good and bad and leave habitations before they became dangerous, then begins the story of the past.

The Master explicitly says even beasts once knew to leave dangerous habitations; the bird-king recognizes the lake-fire as a sign that the tree is no safe home and urges the birds to leave.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANUSASIKA-JATAKA. / DUBIJACA-JATAKA. / TITTIRA-JATAKA. / VATTAKA-JATAKA.; lines 15529-15594 confidence: high

The young man thinks that this sorrow has befallen him because of lay life and resolves that, if he escapes, he will give up the world and join the Brotherhood of Gotama.

Under threat of execution, the young man resolves to give up the world, then enters the Brotherhood after being freed.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANUSASIKA-JATAKA. / DUBIJACA-JATAKA. / TITTIRA-JATAKA. / VATTAKA-JATAKA.; lines 15801-15894 confidence: medium

The Bodhisatta says the trouble came from lay life, receives permission to renounce, becomes a recluse in the Himalayas, gains Higher Knowledges and Attainments, and is destined for Brahma Realm rebirth.

The Bodhisatta says the trouble came from lay life, gives up the world, leaves relations and wealth, and becomes a recluse.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I BAKA-JATAKA. / C. J. / NANDA-JATAKA. / LOSAKA-JATAKA.; lines 7320-7407 confidence: low

Unable to endure the hunger associated with him, Mitta-vindaka's father and mother beat him and drive him away.

Mitta-vindaka is beaten and driven away by his parents, wanders to Benares, and becomes a charity scholar under the Bodhisatta.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I C. J. / NANDA-JATAKA. / LOSAKA-JATAKA. / KAPOTA-JATAKA.; lines 7605-7647 confidence: medium

The Bodhisatta says he can no longer dwell there and flies away; the crow dies immediately, and the cook throws it, basket and all, onto the dust-heap.

The Bodhisatta says he can no longer dwell there and flies away; the Master states that the Brother's greed caused the wise and good of those days to abandon their homes.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I CULA-JANAKA-JATAKA. / PUNNAPATI- JATAKA. / THALA-JATAKA. / PANCAVUDHA-JATAKA.; lines 8850-8939 confidence: medium

When the prince is sixteen, the king sends him with a fee to study with the world-famed teacher at Takkasila in Gandhara.

The prince leaves home at sixteen to study in Takkasila, receives five weapons from his teacher, and sets out on the return journey.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I DEVADHAMMA-JATAKA. / KATTHAHARI-JATAKA. / GAMANI-JATAKA. / MAKHADEVA-JATAKA.; lines 3004-3103 confidence: high

Makhadeva tells his barber to report grey hairs; years later the barber finds one grey hair, plucks it with golden tongs, and lays it in the king's hand.

A single grey hair causes Makhadeva to recognize old age and mortality and to renounce worldly life the same day.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I DEVADHAMMA-JATAKA. / KATTHAHARI-JATAKA. / GAMANI-JATAKA. / MAKHADEVA-JATAKA.; lines 3004-3103 confidence: high

Makhadeva tells his eldest son that grey hairs have come and that he has had his fill of human joys; he orders the son to take sovereignty while he goes to Makhadeva's Mango-grove to tread the ascetic path.

Makhadeva transfers sovereignty to his eldest son before going to the Mango-grove to tread the ascetic path.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I DURAJANA-JATAKA. / ANABHIRATI-.TATAKA. / MUDULAKKHANA-JATAKA. / C.J. 11; lines 10138-10224 confidence: medium

During Brahmadatta's reign in Benares, the Bodhisatta is born in a rich brahmin family, renounces lusts and the world, goes to the Himalayas as a hermit, and attains Higher Knowledges, ecstatic Attainments, and mystic Insight.

The Bodhisatta forsakes worldly life for the hermit's life in the Himalayas, where he gains higher attainments.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I DURAJANA-JATAKA. / ANABHIRATI-.TATAKA. / MUDULAKKHANA-JATAKA. / C.J. 11; lines 10226-10285 confidence: high

The ascetic resolves to restore the queen to the king, says he no longer wants her, and recites that desire multiplied once Gentle-heart was his.

The ascetic resolves to return the queen to the king, flee to the mountains, and later goes to the Himalayas without returning to the paths of men.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I GAMANI-JATAKA. / MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA.; lines 3320-3366 confidence: medium

A herd is led near village confines at dawn, gloaming, and other times; peasants in ambush or in the open kill many, leaving only a few survivors to reach the forest.

The herds travel to the forest, remain there four months, and then return home with different outcomes.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I GODHA-JATAKA. / SIGALA-JATAKA. / VIROCANA-JATAKA. / NANGUTTHA-JATAKA.; lines 17920-17998 confidence: medium

At sixteen, his parents explain the birth-fire and tell him to choose: family life with the Three Vedas, or taking the fire into the forest to tend it for Maha-Brahma's favour and entry into the Brahma Realm.

The Bodhisatta rejects family life, goes into the forest hermitage, and later departs to become a recluse.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I HIS FRIEND AND PUPIL / THE TRANSLATOR / C, J. / CONTENTS.; lines 408-617 confidence: medium

Two merchants cross a desert with caravans; one is beguiled by goblins, throws away drinking-water, and is devoured with his people and cattle, while the other completes the journey safely.

The contents summaries contrast desert travellers destroyed after discarding water with a caravan saved when its leader persists in digging until water is found.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I HIS FRIEND AND PUPIL / THE TRANSLATOR / C, J. / CONTENTS.; lines 408-617 confidence: medium

A king finds a grey hair in his head and renounces his throne to prepare as a hermit for death.

A king sees a grey hair and leaves the throne to prepare as a hermit for death; another king becomes a Brother and proclaims happiness.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I INDEX OF PROPER NAMES 323 / ERRATA. / APANNAKA-JATAKA. / L -. C J. 1; lines 1473-1558 confidence: medium

The Bodhisatta and the foolish merchant each prepare five hundred carts; the Bodhisatta reasons that one thousand carts together would strain the road and supplies of wood, water, and grass.

Both merchants load five hundred carts and decide which caravan will begin the journey first.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I KATTHAHARI-JATAKA. / GAMANI-JATAKA. / MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA.; lines 3119-3218 confidence: high

Bhaddiya, formerly guarded in royal apartments and fearful, now as an Arahat roams forests and desert places without fear and exclaims, “Oh, happiness!”

Bhaddiya’s former guarded royalty is contrasted with Arahat freedom, while the Bodhisatta renounces wealth and the disciple renounces kingship for the Brother’s life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I L -. C J. 1 / VANNUPATHA-JATAKA. / S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA.; lines 2070-2152 confidence: high

A rich merchant's daughter becomes intimate with a slave, fears her parents will punish them if they discover it, and the pair flee with their belongings to live far away.

The merchant's daughter and the slave fear discovery and leave with their belongings to live away from her family.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I L -. C J. 1 / VANNUPATHA-JATAKA. / S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA.; lines 2070-2152 confidence: high

Great Wayman goes with his grandfather to hear the Buddha preach, and repeated hearing of the Truth from the Master's lips makes him yearn to renounce the world for the life of a Brother.

Great Wayman repeatedly hears the Truth from the Master, wishes to renounce the world, and asks to join the Brotherhood with his grandfather's permission.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I L -. C J. 1 / VANNUPATHA-JATAKA. / S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA.; lines 2154-2235 confidence: medium

Little Wayman hears the exclusion, thinks his brother's affection is dead, decides to become a layman and perform lay good works, and goes forth early the next morning.

Little Wayman resolves to become a layman and goes forth, but the Master perceives his plan, waits on his road, and tells him to stay.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAHASUPINA-JATAKA. / KHARASSAUA-JATAKA. / BHIMASENA-JATAKA. / SURAPANA-JATAKA.; lines 12624-12698 confidence: high

In the past, while Brahmadatta reigns in Benares, the Bodhisatta is born into a northern brahmin family in Kasi, renounces the world for a hermit's life, gains Higher Knowledges and Attainments, and dwells in the Himalayas with five hundred pupils, who ask to go among people for salt and vinegar during the rainy season.

The Bodhisatta is born in a brahmin family, renounces the world for a hermit's life, wins higher attainments, and dwells in the Himalayas with pupils.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA. / NIGRODHAMIGA-JATAKA.; lines 3368-3458 confidence: high

The story is said to be told by the Master at Jetavana about the mother of Elder Prince Kassapa; she is the daughter of a wealthy merchant of Rajagaha, deeply rooted in goodness, and her hope of Arahatship glows like a lamp in a pitcher.

The woman seeks to leave household life for the Buddha's doctrine, is refused by her parents, waits for another opportunity, and later enters the Order.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I MITTAVINDA-JATAKA. / KIMPAKKA-JATAKA. / SILAVIMAMSANA-JATAKA. / MAMGALA-JATAKA.; lines 13104-13190 confidence: high

The Master replies that he has renounced the world and is content with rags from roadsides, bathing-places, dustheaps, and charnel-grounds; he adds that the brahmin has held superstitions in bygone days and at present, then begins a story of the past.

The Master identifies himself as one who has renounced the world and is content with rags from marginal places; the embedded past story also begins with the Bodhisatta renouncing the world for hermit life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I NAMASIDDHI-JATAKA, / KUTAVANIJA-JATAKA. / PAROSAHASSA-JATAKA. / ASATARUPA-JATAKA.; lines 14538-14615 confidence: medium

At seven, Sivali gives his heart to the Faith and joins the Brotherhood; at twenty he becomes a full Brother, attains Arahatship, and the earth shouts for joy.

Sivali gives his heart to the Faith, forsakes the world to join the Brotherhood, and attains Arahatship.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA. / TANDULANALI-JATAKA. / DEVADHAMMA-JATAKA.; lines 2725-2801 confidence: high

The king refuses to give the kingdom to the queen's son, says Prince Sun's mother wants the kingdom for him, fears she will plot against his two sons, and sends those sons into the forest until his death.

The king sends his two sons away from the palace because of a contested succession request and tells them to return after his death to rule the city that belongs to their house.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SACCAMKIRA-JATAKA. / RUKKHADHAMMA-JATAKA. / MACCHA-JATAKA. / ASAMKIYA-JATAKA.; lines 11377-11469 confidence: medium

In the past, while Brahmadatta reigns in Benares, the Bodhisatta is born as a brahmin, renounces worldly life, lives as a recluse near the Himalayas, and travels with a merchant caravan for alms; when the caravan halts in the forest he paces at the foot of a tree.

The Bodhisatta has forsaken the world, is penniless, and tells the caravan-folk that robbers cause fear only to the rich.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA.; lines 10689-10763 confidence: high

Thirty young gentlemen of Savatthi go to Jetavana with perfumes, flowers, robes, and retinue to hear the Master; they wait in tree enclosures, then offer perfumes and flowers, bow at his feet marked with the Wheel, and listen in the Hall of Truth.

The young men hear the Truth, decide to take vows, ask admission, and enter the Brotherhood.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA.; lines 10766-10861 confidence: high

When grown, the white elephant is followed as leader by 80,000 Himalayan elephants; noticing sin in the herd, he separates from them, lives alone in the forest, and is called Good King Elephant.

The white elephant Bodhisatta perceives sin in the herd, detaches himself from the other elephants, and dwells alone in the forest.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SIGALA-JATAKA. / VIROCANA-JATAKA. / NANGUTTHA-JATAKA. / RADHA-JATAKA.; lines 18001-18104 confidence: medium

When the brahmin returns, Potthapada faithfully reports what happened, advises him not to remain with the wicked woman, bows at his feet, and flies with Radha to the forest.

After reporting the wife's conduct, Potthapada says he and Radha can no longer dwell there and flies away with Radha to the forest.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SIGALA-JATAKA. / VIROCANA-JATAKA. / NANGUTTHA-JATAKA. / RADHA-JATAKA.; lines 18001-18104 confidence: high

Aged wealthy friends of Savatthi hear the Master preach, distribute their belongings among their children and families, and enter the Brotherhood.

The aged men leave house and home for the Brotherhood but continue patterns of family dependence and grieve the loss of a household food provider.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SURAPANA-JATAKA. / MITTAVINDA-JATAKA. / KIMPAKKA-JATAKA. / SILAVIMAMSANA-JATAKA.; lines 12994-13061 confidence: medium

The King asks why the brahmin did a wicked thing and orders punishment; the brahmin explains that he took the money to test whether royal honor was due to his goodness rather than birth or other advantages.

After concluding that goodness is the supreme good, the brahmin leaves lay life, goes to Jetavana, enters the Brotherhood, gains spiritual insight, and becomes an Arahat.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SURAPANA-JATAKA. / MITTAVINDA-JATAKA. / KIMPAKKA-JATAKA. / SILAVIMAMSANA-JATAKA.; lines 13063-13102 confidence: medium

After preaching to the King, the Bodhisatta renounces lusts and the world, goes to the Himalayas for the hermit's life, attains the five Knowledges and eight Attainments, and gains hope of rebirth in the Brahma Realm.

After preaching, the Bodhisatta renounces lusts and the world, goes to the Himalayas, and attains the five Knowledges and eight Attainments.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I TAKKA-JATAKA. / DURAJANA-JATAKA. / ANABHIRATI-.TATAKA. / MUDULAKKHANA-JATAKA.; lines 10114-10136 confidence: medium

A young gentleman of Savatthi hears the Master's preaching, gives his heart to the Doctrine of the Three Gems, renounces the world for the Brother's life, and practices the Paths, meditation, and contemplation.

The young man gives his heart to the Doctrine of the Three Gems and renounces the world for the Brother's life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I TAYODHAMMA-JATAKA. / BHERIVADA-JATAKA. / SAMKHADHAMANA-JATAKA. / ASATAMANTA-JATAKA.; lines 9391-9485 confidence: medium

A Benares brahmin family keeps a fire burning from their son's birth to age sixteen; his parents offer him forest fire-worship for the Realm of Brahma or study at Takkasila for household life; he chooses study.

The parents describe taking the fire into the forest for religious practice, and the Bodhisatta later departs to the forest with his mother after social scorn.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I TAYODHAMMA-JATAKA. / BHERIVADA-JATAKA. / SAMKHADHAMANA-JATAKA. / ASATAMANTA-JATAKA.; lines 9487-9563 confidence: high

The young brahmin returns home; his mother asks whether he learned the Dolour Texts and asks him to choose between leaving the world to worship the Lord of Fire and choosing family life. He answers that he will renounce the world.

The young brahmin is offered a choice between family life and renunciation, rejects household life, takes leave of his parents, and enters the hermit's life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I UCCHANGA-JATAKA. / SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A .; lines 10511-10605 confidence: high

Cittahattha-Sariputta tastes rich monastic food, joins the Brotherhood, leaves and returns six times, and on the seventh time masters the Abhidhamma, wins Discernment, and attains Arahatship.

Both the frame and past story describe six departures from religious life or repeated returns to worldly life due to Lusts, greed, or attachment to the spade.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I UCCHANGA-JATAKA. / SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A .; lines 10607-10686 confidence: high

The king hears the Truth, loses desire for royal dominion, learns that the Bodhisatta will go to the Himalayas for anchorite life, and departs with him along with the gathered host.

The king abandons desire for dominion, the Bodhisatta goes to the Himalayas for anchorite life, and the Spade Sage's action is explicitly called a Great Renunciation.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I UCCHANGA-JATAKA. / SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A .; lines 10607-10686 confidence: high

The king hears the Truth, loses desire for royal dominion, learns that the Bodhisatta will go to the Himalayas for anchorite life, and departs with him along with the gathered host.

The king's host and the inhabitants of Benares go forth with the Bodhisatta; the Spade Sage later makes the people renounce the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I VERI-JATAKA. / MITTAVINDA-JATAKA. / DUBBALAKATTHA-JATAKA. / UDANCANI-JATAKA.; lines 14854-14919 confidence: high

The Bodhisatta permits him to go but warns that when she sends him on errands for meat, fish, ghee, salt, rice, or similar things, he should "remember this hermitage and flee away back to me."

The son leaves the hermitage with the woman and later runs back to his father after being made to serve her errands.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I VLSSASABHOJANA-JATAKA. / LOMAHAMSA-JATAKA. / MAHASUDASSANA-JATAKA. / TELAPATTA-JATAKA.; lines 14027-14108 confidence: medium

The Brethren call the oil-pot task hard; the Master says the sword-threat made it easy compared with the past task of curbing passions, not looking at celestial beauty, and going on to win a kingdom.

The Bodhisatta is told he will not rule in Benares but can become king in distant Takkasila if he reaches it within seven days by a dangerous forest route.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III ANANUSOCIYA-JATAKA. / KALABAHU-JATAKA. / J. III. 5 / SILAVIMAMSA-JATAKA.; lines 4810-4901 confidence: medium

After praising virtue, he gains the king's consent and adopts ascetic life; a hawk seizes meat from a butcher's shop, is attacked by other birds, drops the meat, and later birds repeat the pattern of seizing and dropping it.

The Bodhisatta gains permission to adopt the ascetic life, enters the forest, becomes a Rishi, develops higher knowledge born of meditation, and is destined for the Brahma-World.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III ATTHASADDA-JATAKA. / J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA.; lines 16099-16141 confidence: high

The brahmin says the princes’ father destroyed Right, lied, reviled a sage, entered Avici, and that the sons must not dwell there.

The brahmin tells all five sons that they cannot remain where their father destroyed Right and instructs them to leave by assigned routes.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA.; lines 17224-17316 confidence: medium

The Bodhisatta is born in a wealthy brahmin family, named Harittacakumara because of his golden complexion, reflects on death after his parents die, gives gifts, enters the Himalaya, adopts religious life, and gains the Faculties and Attainments.

Harita reflects on mortality after his parents' death, gives gifts, leaves household life for the Himalaya, and gains spiritual attainments.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA.; lines 17318-17396 confidence: medium

With the king's consent, Harita enters his hermit hut, gazes on a mystic circle, enters trance, sits cross-legged in the air, teaches doctrine, departs for a pure forest, returns to the Himalaya, and enters the Brahma world.

Harita asks the king's leave, announces his return to an uncontaminated forest, and goes back to the Himalaya.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III CONTENTS. / BOOK IV. CATUKKANIPATA. / MAHAASSAROHA-JATAKA. / EKARAJA-JATAKA.; lines 1703-1782 confidence: medium

The Bodhisatta hands over the kingdom to his ministers, adopts the ascetic life of a Rishi, and becomes destined for birth in the Brahma-world.

The Bodhisatta hands over the kingdom, adopts the ascetic life of a Rishi, and is destined for birth in the Brahma-world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DADD AR A- J ATAKA. / SUJATA-JATAKA. / JAVASAKUNA-J ATARAX / SAYHA-JATAKA,; lines 2347-2440 confidence: high

After the prince becomes king, the Bodhisatta thinks he may be made family priest and resolves to leave household life for ascetic solitude.

The Bodhisatta leaves household life, gives up fortune, and later refuses chaplaincy, kingdoms, and universal empire.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA,; lines 13162-13239 confidence: high

On a full-moon fast day, the Gandhara king sits on a royal throne, gives ministers a discourse on the law, and sees Rahu cover the moon so that its light vanishes; the ministers say the moon has been seized by Rahu.

The Gandhara king sees Rahu obscure the full moon, interprets the loss of light as analogous to royal trouble, and leaves the kingdom for ascetic life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA,; lines 13162-13239 confidence: high

The Gandhara king reflects that the moon has lost its light because of outside trouble and that his royal retinue is also a trouble; he gives the kingdom to his ministers, takes religious life, gains a transcendental faculty, and spends the rains in the Himalaya devoted to meditation.

Both the Gandhara king and the Videha king give up royal authority and possessions and take religious life in the Himalaya.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA,; lines 13162-13239 confidence: medium

The Bodhisatta is the king's son of Gandhara, becomes king, and rules righteously; King Videha rules elsewhere, and the two kings, though never seeing each other, are friends with great trust.

Videha hears that his trusted friend has taken religious life and responds by relinquishing his own kingdom and becoming an ascetic.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA,; lines 13241-13332 confidence: high

Gandhara says he forsook his kingdom and took the religious life using the moon seized by Rahu as his theme; Videha says he left his kingdom after taking Gandhara's renunciation as his theme.

Both named kings abandon their kingdoms and take the religious life, with Videha explicitly following Gandhara's example.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DEVATAPANHA-JATAKA. / BOOK V. PANCANIPATA / SL'JATA-JATAKA. / DHONASAKHA-JATAKA.; lines 7185-7310 confidence: medium

Vanka asks forgiveness and restores the kingdom; the Bodhisatta gives the kingdom to ministers, retreats to the Himalayas as an ascetic, maintains meditation, and is destined for birth in the Brahma world.

After his kingdom is restored, the Bodhisatta hands rule to ministers, retreats to the Himalayas, becomes an ascetic, maintains meditation, and is destined for Brahma-world birth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA.; lines 17447-17517 confidence: medium

The son asks why his mouth differs from his mother's; the father says the mother is a Yakkha who eats human flesh while he and the son are men. The son proposes going to men and promises to bring his father there.

The son learns that he and his father are men, promises to return his father to the haunts of men, carries him across the boundary river, and later returns with him to Benares.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III GODHA-JATAKA / KAKKARU-JATAKA. / KAKATI-JATAKA.' / ANANUSOCIYA-JATAKA.; lines 4566-4646 confidence: high

The Bodhisatta says, "I have no desire for a married life" and plans to adopt "the religious life of an ascetic" after his parents die.

The Bodhisatta and Sammillabhasini each reject ordinary married life and state their intention to adopt religious or ascetic life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III GODHA-JATAKA / KAKKARU-JATAKA. / KAKATI-JATAKA.' / ANANUSOCIYA-JATAKA.; lines 4648-4719 confidence: high

They spend their wealth in almsgiving, reject worldly fortune, journey to the Himalaya country, adopt ascetic life, and live on wild fruits and roots.

The pair relinquish wealth, leave worldly fortune, journey to the Himalaya country, and adopt ascetic life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA. / J. III. 20 / LOMASAKASSAPA-JATAKA.; lines 17850-17929 confidence: medium

Brahmadatta and Kassapa are schoolmates; after Brahmadatta becomes king, Kassapa decides not to seek power, leaves the king and his parents, and becomes an ascetic in the Himalayas.

Kassapa departs from royal proximity for ascetic life and later refuses kingdoms, fame, gain, and cruelty, preferring begging to sin.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA.; lines 16144-16193 confidence: high

The Master tells the tale at Jetavana about temptation by a former wife; a young man at Savatthi hears preaching, gives house and property to wife and children, asks to be ordained, and is ordained.

The young man gives house and property to his wife and children and seeks ordination after concluding that household life cannot support a pure holy life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA.; lines 16196-16295 confidence: high

Jotipala learns all the arts at Takkasila, shows his skill, gives up his position, leaves by the back door, enters the forest hermitage, becomes an ascetic, and attains meditative perfection.

Jotipala abandons his position, leaves by the back door without telling anyone, enters the forest, becomes an ascetic, and attains meditative perfection.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 6 / BAVERU-JATAKA. / KANDARI-JATAKA. / KUNTANI-JATAKA.; lines 6015-6095 confidence: high

In Benares the Bodhisatta rules justly; a heron carries messages for him. After allowing the tiger to kill the boys, she decides she cannot stay and will tell the king before leaving.

After causing the boys' deaths, the heron says she can no longer remain, refuses the king's invitation to stay, and flies to the Himalayas.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 8 / LATUKIKA-JATAKA' / CULL.VDHAMMAP.VLA-JATAKA. / SU VANN AMIGA-J ATAKA '.; lines 7722-7782 confidence: high

The woman asks to adopt religious life, her husband agrees to become an ascetic, she is admitted as a novice in a sisterhood, he is ordained by the Master, and both attain clear spiritual vision and sainthood.

After conversion, the woman and her husband leave household life; she becomes a novice and he receives ordination.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 8 / LATUKIKA-JATAKA' / CULL.VDHAMMAP.VLA-JATAKA. / SU VANN AMIGA-J ATAKA '.; lines 8119-8200 confidence: high

The brahmin obtains leave, does not look back at his house door, goes to Jetavana, receives orders from the Master, gains spiritual insight, and reaches the highest fruition; the Brethren discuss the incident.

The present brahmin concludes that virtue is superior, leaves lay life, receives orders, and attains fruition; the Bodhisatta similarly adopts ascetic life after praising virtue.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III JAGARA-JATAKA. / PARAXTAPA-JATAKA. / KACCANI-JATAKA'. / ATTHASADDA-JATAKA.; lines 15052-15110 confidence: medium

The Bodhisatta is born wealthy, studies at Takkasila, gives away wealth after his parents' death, renounces desires, goes to the Himalaya, becomes an ascetic, meditates, and later dwells in a Benares garden.

The Bodhisatta gives away wealth, forsakes desires, goes to the Himalaya, becomes an ascetic, meditates, and is later sought because he may prevent the sacrifice and knows the consequence of the sounds.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III JAVASAKUNA-J ATARAX / SAYHA-JATAKA, / PUCIMANDA-JATAKA. / KASSAPAMANDIYA-JATAKA.; lines 2534-2625 confidence: medium

When Brahmadatta reigns in Benares, the Bodhisatta is born in a brahmin family; after his mother's death, he gives alms, takes his father and younger brother, wears a bark garment, and lives as a Himalayan ascetic in a pleasant grove on gleanings, roots, and wild fruits.

After his mother's death and rites, the Bodhisatta gives away household wealth, takes relatives with him, wears a bark garment, and adopts ascetic life in the Himalaya country.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III JAVASAKUNA-J ATARAX / SAYHA-JATAKA, / PUCIMANDA-JATAKA. / KASSAPAMANDIYA-JATAKA.; lines 2628-2695 confidence: high

After his parents die, Kundakakumara reflects on treasure left behind by dead kinsmen, gives his wealth to deserving recipients, enters the Himalaya, and lives on wild fruits as an ascetic.

Kundakakumara reflects that dead kinsmen could not take treasure with them, gives all wealth away, and departs to the Himalaya to live as an ascetic.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KACCANI-JATAKA'. / ATTHASADDA-JATAKA. / J. III. 17 / SULASA-JATAKA.; lines 15688-15779 confidence: high

Udaya pardons him and offers him sole kingship; King Half-penny refuses, says desire leads to evil rebirths, resolves to become an ascetic, and declares that Desire's roots lie in a man's own will.

After confessing to Udaya and receiving pardon, King Half-penny rejects rule, teaches about desire, entrusts the realm back to Udaya, and departs to become an ascetic.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KACCANI-JATAKA'. / ATTHASADDA-JATAKA. / J. III. 17 / SULASA-JATAKA.; lines 15781-15873 confidence: high

Gangamala reflects that the king gained glory from keeping half a fast day, renounces relatives and goods, goes to the Himalaya, becomes an ascetic, gains perfect insight, becomes a paccekabuddha, and receives bowl and robes by supernatural power; he later dwells on Gandhamadana.

After hearing the king's explanation, Gangamala decides virtue is the right course, leaves relatives and possessions, gains permission to become religious, and goes to the Himalaya.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KAKKARU-JATAKA. / KAKATI-JATAKA.' / ANANUSOCIYA-JATAKA. / KALABAHU-JATAKA.; lines 4722-4764 confidence: medium

The Bodhisatta says nothing because of his Buddha qualities, but his younger brother cannot endure the honour paid to the monkey and says that the monkey receives the savoury food formerly given to them; he proposes going to live in the forest.

Potthapada proposes that he and Radha leave the royal house and live in the forest because they no longer receive gain or honour.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A. / NERU-JATAKA.; lines 9781-9853 confidence: high

A Brother receives meditation from the Master, is honored in a frontier village, is later forsaken as the people follow different sectarian teachers, and reports being unhappy among people who know not good and evil.

Both the frame lesson and the animal tale emphasize not remaining among those who do not distinguish good from evil or who honor best, indifferent, and meanest alike; the geese enact this by leaving Neru.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KESAVA-JATAKA. / AYAKUTA-JATAKA. / J. III. / ARANNA-JATAKA.; lines 6514-6588 confidence: medium

Brigands raid a border village and take prisoners; a damsel flees to the hermitage, seduces the young ascetic, asks him to leave, and waits in the road after he says he must first see his father.

The damsel urges the young ascetic to leave the hermitage; after his father's warning, he says he will not go and turns back to stay with his father.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KUNTANI-JATAKA. / AMBACORA-JATAKA. / GAJAKUMBHA-JATAKA. / KESAVA-JATAKA.; lines 6376-6436 confidence: medium

The king agrees, sends the minister Narada with foresters to take the holy man to the Himalayas, and Narada takes him there and returns.

The holy man is taken from the king's setting to the Himalayas, and Narada asks why Kesava has retired to Kappa's hermit cell.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MAHAASSAROHA-JATAKA. / EKARAJA-JATAKA. / DADD AR A- J ATAKA. / SUJATA-JATAKA.; lines 1968-2077 confidence: medium

The next Jataka begins with the Master on the bed of death; Ananda, knowing the Master will die that night and grieving that his service may be fruitless, leans on the monkey-head bolt of the garden store-room and bursts into tears.

In the following story opening, Ananda knows the Master will die that night, is overwhelmed with sorrow, and weeps.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA. / DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A.; lines 13894-13995 confidence: medium

In the old tale, Brahmadatta reigns in Benares; the Bodhisatta is Sakka; a wealthy brahmin becomes a Himalaya ascetic, finds an elephant-calf, calls it Somadatta, raises it like a son, and the elephant later sickens and dies after overeating.

The ascetic has left wife and child for religion, yet grieves over the elephant he has treated as his son; Sakka's instruction redirects him.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA. / DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A.; lines 13894-13995 confidence: medium

The opening of the Susima-Jataka says the Brethren praise the Buddha's Great Renunciation; the Master says his present renunciation is not strange because he formerly gave up the reign over Kāsi and renounced the world.

The opening of the following tale reports praise of the Buddha's Great Renunciation and says he formerly gave up rule over the kingdom of Kāsi to renounce the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA. / DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A.; lines 13998-14108 confidence: high

The chief queen thinks the king avoids her and decides to say that he has a grey hair; pretending to clean his head, she throws away the hair she plucked and puts one of her own grey hairs into his hand.

A grey hair shown to the Bodhisatta causes fear of death and leads him to admonish himself to quit desires, become an ascetic in the Himalaya, and declare that it is time for religious life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA. / DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A.; lines 14110-14127 confidence: high

The verse states that delight in lay life is weak and that the wise renounce sense pleasures.

The verse and prose explicitly contrast lay or sensual delight with wise renunciation and truth about desires.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA. / DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A.; lines 14110-14127 confidence: high

The figure declares the delight and misery of desires, shows the truth, summons his friend to retake the kingdom, leaves royal power amid lamentation, becomes an ascetic in the Himalaya, enters meditative ecstasy, and is destined for Brahma's world.

The ruler gives the kingdom to another, leaves majesty and power, and becomes an ascetic sage in the Himalaya.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MATARODANA-JATAKA. / KANAVERA-JATAKA. / TITTIRA-JATAKA. / SUCCAJA-JATAKA.; lines 3607-3690 confidence: medium

In the past, Brahmadatta reigns in Benares and the Bodhisatta is minister; the king sends his viceroy son away, and the son lives with his chief wife in a leaf hut in a frontier wood until the king dies.

The viceroy is ordered to leave Benares while his father lives, dwells on the frontier, learns of the king's death, returns, and is established on the throne.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PADAKUSALAMANAVA-JATAKA. / J. III. 20 / LOMASAKASSAPA-JATAKA. / SAML'GC.V-JATAKA.; lines 18565-18652 confidence: medium

During Brahmadatta's reign in Benares, a renowned professor instructs five hundred young brahmins and decides to move to a forest home on the Himalayan slopes to continue teaching without hindrance.

The professor leaves Benares for a forest home on the Himalayan slopes to avoid hindrances to religious life while continuing to teach his pupils.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PALASA-JATAKA. / KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A.; lines 9465-9575 confidence: medium

The pupils tell the teacher; Setaketu is angry, but the teacher says not to be angry, calls the candala wise, and says Setaketu has not seen, heard, or understood far more than he has.

After being put between the candala's feet, Setaketu leaves, studies at Takkasila, wanders learning arts, and is ordained by ascetics.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PALASA-JATAKA. / KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A.; lines 9577-9665 confidence: high

Hearing the music, Darimukha thinks the car comes for his friend and that he will be made commander, but he decides to go away and become an ascetic; he withdraws silently and hides to one side.

Darimukha anticipates that his friend will become king and give him commandership, but resolves to leave lay life and become an ascetic instead.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PALASA-JATAKA. / KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A.; lines 9667-9778 confidence: high

Darlmukha, now a paccekabuddha, knows his friend remembers him and decides to go preach the law and ordain him.

Darlmukha, a former friend and paccekabuddha, teaches the king about desire and ordination; the king then leaves his kingdom and becomes an ascetic.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PALASA-JATAKA. / KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A.; lines 9667-9778 confidence: medium

The Great Being salutes with joined fingernails on his head until Darlmukha disappears, gives the kingdom to his eldest son, leaves desires amid lamentation, goes to the Himalaya, builds a leaf hut, becomes an ascetic, gains Faculties and Attainments, and at life’s end goes to Brahma’s heaven.

Before leaving desires and going to the Himalaya, the king transfers the kingdom to his eldest son.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III RATHALATTHI-JATAKA, / RAJOVADA-JATAKA. / JAMBUKA-JATAKA. / BKAHACHATTA-JATAKA.; lines 5435-5544 confidence: medium

In Benares under Brahmadatta, the Bodhisatta becomes an ascetic, comes from the Himalayas to Benares for salt, vinegar, and alms, goes to a faithful merchant's house while the merchant is away, is not seen, and leaves.

The Bodhisatta sojourns in the Himalayas, goes to Benares for salt, vinegar, and alms, and later returns straight back to the Himalayas.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA, / MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA.; lines 13513-13586 confidence: high

Taking the fruit-tree as his subject, the king considers the three properties, perfects spiritual insight, attains paccekabuddha-hood, and reflects that rebirth has ended.

After attaining paccekabuddha-hood, the king declares he is not a king, loses the marks of a householder, receives priestly marks, and goes to the Nandamula cave.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA, / MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA.; lines 13588-13673 confidence: high

King Naggaji observes jewelled bracelets that are quiet when separate but noisy when together; he reflects on living beings rubbing against one another, resolves to live like a single bracelet, and attains paccekabuddha-hood.

Named kings reject ruling others, sense pleasures, or lust; the four paccekabuddhas are asked about religious life and the causes of retiring from the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA, / MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA.; lines 13675-13767 confidence: high

The Bodhisatta commends each paccekabuddha, becomes disinclined to householder life, and tells his wife that Karandu, Naggaji, Dummukha, and Nimi left their thrones and live as Brethren; he says he too will go, leaving desired things.

The paccekabuddhas are described as former kings who left their thrones, and the Bodhisatta and his wife each decide to leave household life for ordination.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA, / MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA.; lines 13675-13767 confidence: high

The wife says she too has no content in the house and will go like a bird set free; she then says she is going to the water-tank, takes a pot, goes to ascetics outside town, and is ordained by them.

The wife ordains first, while the Bodhisatta remains until the children can understand for themselves and then becomes ordained.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SCCI-.IATAKA. / TUNDILA-JATAKA. / SUVANNAKAKKATA-JATAKA. / MAVHAKA-JATAKA.; lines 11258-11330 confidence: medium

A second old tale begins: the Bodhisatta is born in a merchant family worth eighty crores, supports his younger brother, makes an alms-chamber, gives much in alms, has one son, sees the misery of desires and blessing of renunciation, and hands over his substance, wife, and child to his younger brother.

The Bodhisatta sees the misery of desires and the blessing of renunciation, then hands over his substance and family to his younger brother.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SETA KETU- J AT A K A. / NERU-JATAKA. / ASANKA-JATAKA. / MIG ALOPA-J ATAK A '; lines 10267-10279 confidence: medium

Siri stayed there until morning, departed to the Heaven of the Four Great Kings, and bathed first in lake Anotatta.

Siri stays until morning and then departs to the Heaven of the Four Great Kings.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUCCAJA-JATAKA. / KUTIDUSAKA-JATAKA. / J. III. 4 / BRAHMADATTA-JATAKA.; lines 4040-4144 confidence: medium

At the end of the rainy season, the Bodhisatta wants single-soled shoes and a leaf parasol for returning to the Himalayas; he asks for private speech because begging or refusal might cause tears visible to others.

The Bodhisatta wishes to return to the Himalayas and seeks only basic items for the journey: single-soled shoes and a leaf parasol.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUCCAJA-JATAKA. / KUTIDUSAKA-JATAKA. / J. III. 4 / BRAHMADATTA-JATAKA.; lines 4146-4251 confidence: medium

The king offers the Bodhisatta a thousand kine; the Bodhisatta refuses material pleasures, accepts single-soled shoes and a leaf parasol, exhorts the king, and departs to the Himalayas, with later Brahma-world destiny stated.

The Bodhisatta rejects cattle and material pleasures, accepts only simple items, gives moral exhortation, and departs to the Himalayas.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA. / ATTHANA-JATAKA.; lines 16497-16590 confidence: high

After reflecting on his spending and expulsion, Mahadhana rejects lay life, leaves the city, enters the forest, makes a hermitage on the Ganges bank, practices as an ascetic, reaches the Perfection of Meditation, and lives on wild roots and fruits.

After being cast out, Mahadhana becomes disgusted with lay life, leaves the city, enters the forest, makes a hermitage, and reaches the Perfection of Meditation.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA. / ATTHANA-JATAKA.; lines 16592-16701 confidence: medium

In the old tale the Bodhisatta is born in a wealthy Magadha family, renounces desires, adopts religious life, perfects meditation, dwells in the Himalaya, and later makes a leaf hut in a mountain enclosure near Rajagaha.

The Bodhisatta leaves worldly desire, enters religious life, perfects meditation, and dwells in Himalaya and a mountain enclosure.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 12883-12977 confidence: medium

Atthisena studies at Takkasila, takes religious life after seeing the misery of desires, attains higher faculties, dwells in the Himalaya, and later comes to Benares for salt and vinegar, begging at the king’s court.

Atthisena leaves ordinary life after perceiving the misery of desires and takes up the religious life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 12980-13077 confidence: high

The Bodhisatta says it is unsafe to dwell near the angry and takes his retinue to the forest; a disobedient monkey remains with his own retinue.

The Bodhisatta warns against staying near an angry enemy, leaves with his retinue, and later teaches the value of wisdom and guarding the herd.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III THE EDITIO PRINGEPS OF THE PALI JATAKA / THIS THIRD VOLUME IS GRATEFULLY DEDICATED / BY THE TRANSLATORS. / CONTENTS.; lines 708-961 confidence: medium

A king renounces his kingdom on a paccekabuddha friend's advice; royal birds avoid a golden mountain that makes all birds appear alike; a king seeks the name of his future queen for three years; a disobedient vulture perishes.

A king renounces his kingdom after advice from an old friend who has become a paccekabuddha.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III THE EDITIO PRINGEPS OF THE PALI JATAKA / THIS THIRD VOLUME IS GRATEFULLY DEDICATED / BY THE TRANSLATORS. / CONTENTS.; lines 963-1186 confidence: high

The contents summarize a monkey saving followers at the cost of his life, kings becoming ascetics after observing a mango-tree, bracelet, birds, and bulls, an old elephant restored to honour, grief for a young elephant, a king renouncing after seeing a grey hair, a tree-spirit comforted by a roc-king, neglect of old friends, and ascetic vigil.

Kings become ascetics after observing a mango-tree, a bracelet, birds, bulls, and a grey hair.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III VATTAKA-JATAKA. / BOOK VII. SATTANIPATA. / MANOJA-.IATAKA. / SUTANO-JATAKA.; lines 12100-12183 confidence: medium

The minister proposes a reward of a thousand pieces for a volunteer to carry rice to the yakkha; the Bodhisatta, poorly paid and supporting his mother, decides to obtain the wealth for her and face the yakkha.

The Bodhisatta accepts a mission that others fear, gives the reward to his mother, promises to help the people, and departs to face the yakkha.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2465-2518 confidence: high

The son looks from a terrace window, sees a crowd with perfumes and garlands going to Jetavana to hear the law, and decides to go too.

The son goes to Jetavana, hears the law, perceives the consequences of desire and benefits of religious life, and asks for ordination.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2585-2634 confidence: high

The parents celebrate the marriage despite unwillingness; the pair live apart without carnal passion, Dukulaka avoids killing or selling fish and deer, and he asks to become an ascetic.

Dukulaka asks to become an ascetic, the pair receive leave, depart from their parents, follow the Ganges, and enter the Himavat region.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2636-2707 confidence: medium

Sakka's palace grows hot; he commands Vissakamma to build a leaf hut and provide ascetic necessities near the Migasammata, and Vissakamma prepares the place, clears noisy beasts, and makes a path.

The two great beings have left the world and entered Himavat; Sakka commands Vissakamma to build and equip a hermitage that Dukulaka calls a gift from Sakka.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 3016-3129 confidence: medium

The king believes that supporting the parents would lead to heaven and resolves to give up concern for the kingdom and devote himself to nursing them.

After hearing the admonition, the king asks what he has to do with a kingdom and resolves to go nurse Sama's parents.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1394-1510 confidence: high

At Jetavana, the Master says: "This is not the first time that the Tathagata performed the great Renunciation" and tells a story of the past.

The frame explicitly says the Tathagata's great Renunciation was performed formerly and introduces the past story on that basis.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1394-1510 confidence: medium

Sakka concludes that a being of great merit is conceived, creates a covered carriage with a bed, appears as an old driver, and offers passage to Kalacampa.

Sakka disguises himself as an old carriage driver, creates a vehicle, and transports the fugitive queen rapidly to Campa.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1568-1657 confidence: high

He loads stock-in-trade onto a ship, bids his mother farewell, rejects her warning that the sea is dangerous, and embarks; disease breaks out in Polajanaka's body that same day.

He leaves his mother and embarks for Suvannabhumi even after she warns that the sea has many dangers.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1877-1954 confidence: high

The king concludes: "This kingdom is like the fruitful tree, but the ascetic life is like the barren tree" and says the possessor of property has fears.

The king resolves to leave his glory, give up the world, become an ascetic, delegate rule, and live as a Buddhist priest.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1877-1954 confidence: medium

The people say the king has changed, no longer caring for joyous song, dancers, deer, garden, swans, or state cares, and sits silently.

The people note that songs, dancers, animals, the garden, swans, and state cares no longer attract the king.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1956-2034 confidence: high

After four months of ascetic life in the palace, the king’s mind turns toward giving up the world; his home seems hellish, the three modes of existence appear on fire, and he longs to leave Mithila for Himavat and ascetic dress.

The king, after long rule, becomes intent on giving up the world, longs to leave Mithila for Himavat, adopts ascetic clothing and implements, and begins to descend from the palace.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 2036-2115 confidence: high

Sivali sees the king's locks and toilet articles on the royal bed, realizes he was her lord, and with the queens loosens her hair, beats her breast, follows him, and wails.

The king leaves palace, queens, royal insignia, and city while following his vow despite pleas from queens and subjects.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 2117-2209 confidence: high

The king tries to stop the following crowd by asking whose kingdom it is, ordering punishment for crossing, and drawing a line with his staff; the people lament behind it until the queen forces her way over and they follow her.

Mahajanaka attempts to separate from followers, travels toward Himavat, states that he has crossed the bound and left the world, and is described as having abandoned royal and social attachments.
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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 8680-8775 confidence: medium

Vidhura descends, salutes the king, and is honored; the king returns with the hundred kings. Punnaka tells Vidhura to depart under ancient law, and Vidhura asks to lodge him for three days while exhorting his sons.

Punnaka calls for departure, while Vidhura asks for three days to lodge him and exhort his sons.
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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 8777-8879 confidence: high

Punnaka decides the sage has spoken truth, agrees to dwell at Vidhura's home for three days, and tells him to instruct his sons and wife before he is gone.

Vidhura is allowed only a temporary return, says he will be taken away, and uses the interval to admonish his household.
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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 8961-9055 confidence: high

After three days discoursing to sons, wives, friends, and others, Vidhura says he will take leave of the king and depart with the young man; he goes to the palace with kinsmen, salutes the king, and gives counsel.

Vidhura announces he will take leave of the king and depart with the youth, says the youth is leading him away, and finally states that he departs.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9057-9161 confidence: high

The Great Being salutes the king, exhorts royal women and officers, leaves the palace, and citizens watch him depart while speaking of transience, almsgiving, and good works.

Before leaving, Vidhura exhorts the king's household and citizens, teaches transience and good works, comforts dependents, and gives practical instructions.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9057-9161 confidence: high

Vidhura's many wives, children, courtezans, servants, relations, and public groups lie prostrate and wail; the palace is compared to a sal grove shattered by violent wind.

Family, dependents, and citizens wail, lie prostrate, and later say there is no life for them without the seer.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9057-9161 confidence: medium

Punnaka tells Vidhura to grasp the noble steed's tail for a long journey and a last sight of the living world; Vidhura says he fears nothing because he has done no evil.

Punnaka says Vidhura is about to cross, has a long journey ahead, and is seeing the world of the living for the last time.
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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 9669-9753 confidence: medium

Irandati sees Punnaka, who loves her; the Naga king promises her to him if he brings Vidhura’s heart; Punnaka brings a gem from Vepulla, plays dice with Vidhura, and wins him.

Vidhura is taken from the human court through Punnaka’s actions, goes to the Naga world to teach, and is returned to the court on a magic horse.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15325-15465 confidence: high

Queen Phusati thinks a harsh command has been laid on her son, goes in a covered carriage to the chamber door, overhears the conversation, laments, and says poison, a cliff leap, or a noose would be better than banishing her unoffending son Vessantara.

The passage repeatedly presents Vessantara as a king or royal son being banished or sent to exile, with his movement from royal life into the woods described in detail.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15467-15599 confidence: high

“They did cut down a wishing-tree, with every boon at hand, / When the innocent Vessantara they banished from the land.”

Vessantara is repeatedly described as innocent and as going banished from the land after the people’s sentence.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15601-15733 confidence: high

At evening Vessantara returns to his dwelling and goes in a gorgeous chariot with Maddi to take leave of his parents.

Vessantara is repeatedly described as banished, takes leave of his parents, and announces that he will go to Vamka hill and the panther-haunted wood.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15735-15862 confidence: high

Maddi repeatedly says, in substance, that widowhood is terrible and that she will go; the verses describe widows as harried, eating leavings, dragged or struck, and exposed to abuse.

Maddi repeatedly states that she will go with her husband when he goes forth to banishment, rejecting the alternative of remaining behind.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15735-15862 confidence: high

At dawn a gorgeous carriage with four Sindh horses is brought for the Great Being; Maddi bows to her husband's parents, bids farewell to the other women, and enters the carriage with her two sons before Vessantara.

The family departs at dawn in a four-horse carriage after reverencing parents and moves toward Vaihka's peak.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15864-15972 confidence: high

At the Great Being’s wish to look back, the earth cleaves to the measure of the chariot, turns it toward the city, and he sees his parents’ dwelling; earthquakes and wonders follow, and a stanza says Mount Sineru shook.

The passage centers on the royal figure leaving the city, looking back at the ancestral home, sending followers back, and continuing the journey away from Jetuttara.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15974-16107 confidence: high

Vessantara says he gave 'the saviour elephant' and that, because the people were angry and his father took it ill, 'he banished me, and I now go to Vamka hill.'

Vessantara is banished, refuses to enter or remain in the city, and continues toward Vamka hill/Gandhamadana as a dwelling with his family.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15974-16107 confidence: medium

At the wood's entrance, the Ceta folk describe the remaining journey, a peaceful king by his sacred fire, and rocky Gandhamadana where Vessantara may stay with his wife and children, advising him to go northward.

The Ceta folk describe a king who leaves the world as peaceful by his sacred fire and direct Vessantara toward Gandhamadana as a family dwelling.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 16109-16203 confidence: high

Verses describe the route: Mount Vipula, Ketumati river, a fruiting banyan, Mount Nalika, Mucalinda Lake, forest, cataracts, and a foursquare lake near which to build a leafy cell.

The passage narrates Vessantara’s movement with his family away from the city and into a remote mountain and forest route toward a hermitage.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 16342-16448 confidence: medium

The Master says the brahmin gives way to his wife's will, asks for road provisions such as honey-cake, bannocks, and barley-bread, and says he will bring an equal pair of slaves to serve her.

The brahmin prepares provisions, leaves home, travels toward the Sivi capital and forest, and seeks Vessantara in order to obtain slaves from the renowned giver.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 12 / J. VI. 13 / J. VI. 10 / J. VI. 16; lines 14420-14500 confidence: high

Queen Talata tells the cook that Chambhi wants to kill Prince Culani and asks him to save the prince; she instructs him to place sheep's bones where they lie, burn the kitchen, and flee abroad with Culani and the cook's son while concealing Culani's princely identity.

Prince Culani is removed from danger, taken to another kingdom, and presented as the cook's son while his princely identity is concealed.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14671-14764 confidence: high

When the five customary signs appear, Sakka escorts Phusati to Nandana grove and says he grants her ten boons to choose from.

Sakka explains to Phusati that her merit is used up and that death and departure are at hand, despite her not having sinned.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14671-14764 confidence: high

When the five customary signs appear, Sakka escorts Phusati to Nandana grove and says he grants her ten boons to choose from.

As Phusati approaches the end of her divine life, Sakka offers her ten boons and asks her to choose before she dies.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14766-14861 confidence: high

Sakka remembers that nine of the ten boons are fulfilled and that the remaining boon is a goodly son; he approaches the Great Being in the Heaven of the Thirty-Three and instructs him to enter the human world through Phusati's womb.

Sakka instructs the Great Being to leave the Heaven of the Thirty-Three and be conceived in Phusati's womb; the Great Being descends and is reborn there.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 15049-15171 confidence: high

Sanjaya thinks the people may want to slay Vessantara and says he will not banish, harm, or kill his faultless true-born son with a sword.

The people demand that Vessantara, though not to be killed or imprisoned, be banished to Vanka's mount, and a messenger is sent to tell him he will be banished after one night.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 15173-15305 confidence: high

The agent reports that mahouts, lifeguards, charioteers, footmen, citizens, country folk, Uggas, Vesiyas, and brahmins are angry at Vessantara's gifts and intend to banish him.

The people are angry at Vessantara's gifts, he identifies the elephant gift as the reason for banishment, and he prepares to depart after one more gift.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 15173-15305 confidence: high

The agent tells Vessantara to go where banished men go, by Kontimara near hill Aranjara; the narrator says this was spoken by inspiration of a deity.

Vessantara accepts the road of banished men and tells Maddi he will go to a dreary forest with beasts of prey.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 15173-15305 confidence: medium

Maddi praises the Himalayan greenwood, saying that seeing and hearing their boys at play there will make Vessantara forget that he was king.

Maddi imagines that in the greenwood, seeing and hearing his boys at play, Vessantara will forget that he was king.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 16450-16577 confidence: medium

In verse, the hunter says Vessantara was ruined by repeated giving and banished to Vankia hill with wife and children; he threatens to kill, dismember, and offer the brahmin as a sacrifice to spirits of the road.

The hunter says Vessantara was banished because of repeated giving and now lives on the hill with his wife and children.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 16450-16577 confidence: high

The hunter gives the brahmin food, a gourd of honey, and roast deer leg, raises his right hand to point out the place, and says Vessantara lives on Gandhamadan hill with wife and children.

Vessantara is described as a king or prince living on Gandhamadan hill with his family while wearing ascetic marks, lying on the ground, and tending fire.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 16579-16720 confidence: medium

“Where with his children now abides Vessantara the king... Skinclad he lies upon the ground and tends the fire with care.”

Vessantara is described as a king and son of Sanjaya who was banished by Sivi’s people and now has no enjoyments, wealth, or food in the wilderness.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 16839-16940 confidence: medium

Jujaka follows the road pointed out by Accata, reaches the foursquare lake, reasons that Maddi will obstruct him, and waits on a nearby flat-topped hill until she leaves so he can ask Vessantara for the children.

Jujaka deliberately waits until Maddi goes to the forest before approaching Vessantara to ask for the children, and Maddi departs after entrusting them to him.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 17183-17313 confidence: high

Children describe forsaking rose-apple trees, fig-tree, jack-fruit, banyan, fruit, flowers, cool river, hill, play-place, and toy animals.

The children repeatedly speak of forsaking the forest, trees, water, toys, and play-place while being led away.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18040-18179 confidence: medium

Jali answers that his parents are well and describes his mother digging and seeking wild bulbs, radishes, herbs, jujubes, nuts, vilva fruit, roots, and fruits for food.

Jali describes his parents living on gleaned grain, roots, and fruits, and his mother enduring exposure, wild surroundings, skins, fire tending, and sleeping on the ground.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18181-18301 confidence: medium

On the seventh day, the host assembles; the king sets out ceremonially, and Jali leads the army toward Vamka or Varuka hill.

The host sets forth under Jali's guidance, travels through a richly described forest, and camps near Vessantara's abode.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3366-3459 confidence: high

Makhadeva orders his barber to report grey hairs; when the barber finds them, they are plucked out and placed on the king's hand, and the king sees death as if clinging to his forehead.

Grey or white hair is explicitly treated as a sign of death and a reminder that the time to renounce the world is near; Makhadeva leaves the city and later reaches Brahma's heaven.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3366-3459 confidence: high

Makhadeva says the grey hairs are God's messengers, installs his son as king with ceremonial sprinkling, leaves the city, becomes a Brother, fosters the Four Excellencies, and is reborn in Brahma's heaven.

Makhadeva appoints his son king with ceremonial sprinkling, and a long line of royal princes repeats the pattern of ruling and then renouncing after seeing a white hair.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6222-6334 confidence: high

The sons tell their mother not to mourn and promise to pursue Bhuridatta's track through the wide earth, over hills and through villages, towns, and cities, and to bring him back within ten days.

The brothers promise to search widely, and Sudassana divides the search among the world of the gods, Himavat and its rivers, and the world of men.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6222-6334 confidence: medium

Sudassana reflects that he should not go to the human world as a young man, takes ascetic garb because ascetics are dear and welcome to men, bids his mother farewell, and sets out.

Sudassana chooses to go among men in ascetic garb because ascetics are described as welcome to people, then leaves after taking farewell.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13528-13623 confidence: medium

After Mahosadha speaks, all are delighted; Senaka asks how they will get away, Mahosadha says by a decorated tunnel, and he orders the entrance opened for Vedeha and his court.

Mahosadha says they will get away by a decorated tunnel and orders the entrance opened for Vedeha and his court to pass through.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13625-13736 confidence: medium

Mahosadha tells Vedeha to come down, corrects Senaka's assumption about crawling, and says the tunnel is eighteen hands high with a wide door.

Vedeha and his court pass through a large decorated tunnel from danger toward the courtyard and ships.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13738-13822 confidence: medium

Vedeha crosses the river and, one league away, finds the village prepared by the Bodhisat.

Vedeha crosses a river and continues through prepared villages with replacement transport until reaching Mithila.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13824-13904 confidence: medium

Mahosadha says he will not let the king kill him, that the plan with Kevatta has failed, that Vedeha crossed the Ganges with his court, and that the king will be like a crow chasing a royal goose.

Mahosadha says Vedeha crossed the Ganges the previous day with courtiers and attendants, before King Ciilani can seize him.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13994-14086 confidence: medium

The king says Mahosadha has taken queen, son, and mother from his guarded city and sent Vedeha away during the siege; he asks if Mahosadha knows magic or has deluded his eyes.

Vedeha escapes the king's guarded and besieged city by a way secretly made through barriers and later revealed as an underground tunnel.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 14258-14304 confidence: high

The boy asks the Bodhisat not to leave him in childhood, and Paucalacandi says no one will protect them if he goes.

The Bodhisat refuses requests to stay and leaves because he says his promise has been given.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12; lines 11118-11195 confidence: medium

When the Great Being is sixteen, Queen Udumbara proposes finding him a wife; he replies that he will seek a wife to suit his own taste.

The Great Being decides to find a wife himself, obtains a tailor's outfit, and goes alone through the northern gate into North Town.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12; lines 11327-11394 confidence: medium

Mahosadha's well-wishers tell him; the king is angry and refuses him audience, then sends to seize him. Warned again, Mahosadha indicates to Amara that he must depart, escapes in disguise to South Town, and works as a potter.

After the king becomes angry and sends to seize him, Mahosadha leaves the city in disguise and takes up potter's work in South Town.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5186-5266 confidence: high

Brahmadatta of Benares makes his son viceroy, fears his son may seize the kingdom, orders him to depart until the king's death, and the prince builds a leaf hut between the Yamuna and the sea, living on roots and fruits.

The king sends his son away from Benares, and the prince departs to live in a leaf hut between river and sea.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5462-5553 confidence: medium

Samuddaja is placed on a divinely decked bed, served by disguised Naga women, transported by Dhatarattha into the Naga-world, and wakes to golden and jewelled palaces, gardens, and tanks.

Samuddaja falls asleep on a heavenly bed, Dhatarattha vanishes with his host, and she awakens in the richly adorned Naga-world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5555-5636 confidence: medium

His parents allow the fast but tell him to remain in an empty palace in the Naga realm because of danger outside; attended by snake maidens with musical instruments, he decides to go to the haunts of men and tells his wife of the banyan by the Yamuna and the ant-hill fasting place.

The Bodhisatta leaves the Naga palace and its music-bearing maidens because he fears their attendance will hinder completion of the fast.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5855-5917 confidence: medium

A poor Brahmin in Benares, deeply in debt, leaves home for the forest, reaches the hermitage, serves the ascetic, and after persuasion receives the Alambayana spell, its simples, and the method of use.

A poor Brahmin, deeply indebted and pressed by creditors, leaves Benares intending to go into the forest and die, then reaches the hermitage.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA. / J. VI. 5; lines 4396-4429 confidence: high

The king makes the barber set aside a white hair, gives him a village, desires to renounce the world, and makes his son king in his place.

The king's white or grey hair is explicitly connected with his stated reason for leaving the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA. / J. VI. 5; lines 4396-4429 confidence: high

The king makes the barber set aside a white hair, gives him a village, desires to renounce the world, and makes his son king in his place.

The king makes his son king in his place before renouncing the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18 / INDEX.; lines 19056-19557 confidence: medium

"Great Renunciation 1, 19, 37"

The index includes the entry Great Renunciation.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12 / J. VI. 13; lines 12972-13067 confidence: medium

The parrot asks leave for seven nights to tell the king of Sivi about the maynah; she grants seven nights and says she will be dead if he does not return after that time.

The parrot asks leave for seven nights; the maynah grants it but says that if he does not return after seven nights she will be dead.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12 / J. VI. 13; lines 13069-13152 confidence: high

Mahosadha asks Vedeha whether he is going to Uttarapancala; Vedeha says he seeks Pancalacandi and friendship with the king, and Mahosadha promises to go first and build dwellings before summoning him.

Mahosadha offers to go first to the foreign city, build dwellings, and summon the king afterward, then departs with army, workers, and tools.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3; lines 2211-2323 confidence: high

The speaker says he saw the world devoured by pain and drew a warning from it to begin the ascetic life.

The king says he began ascetic life after seeing the world as painful and later states that he has left subjects, kin, home, and land.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3; lines 2325-2416 confidence: high

At the city gate, boys play and a girl shakes sand in a winnowing basket; she wears one bracelet on one hand and two on the other. The two jangle, the one is silent. The king thinks Sivali follows him and that a wife is an ascetic's bane.

The king frames Sivali's following as an obstacle to ascetic life and twice tells her to take a separate path and cease calling him husband.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3; lines 2418-2462 confidence: high

The queen continues following; the Great Being sees a forest and munja grass, cuts a stalk, and says it cannot be joined again, so their intercourse can never be joined again.

The king refuses to return, cuts off conjugal intercourse with the queen, disappears into the forest, enters Himavat, and is explicitly framed by the Master as performing the great Renunciation formerly.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 1029-1144 confidence: high

After Temiya sends the charioteer away and desires the ascetic vow, Sakka sends Vissakamma to make a leaf hut and ascetic requisites; Vissakamma builds a hermitage with apartments, tank, pit, and fruit-trees.

Temiya leaves royal life after sending away the charioteer, takes the ascetic vow, changes into ascetic dress, meditates, and adopts a hermitage diet.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 1146-1275 confidence: high

The king thinks he will inaugurate the prince and offers elephants, chariots, horsemen, infantry, palaces, queen's apartments, women, and sole kingship.

The royal son refuses armies, palaces, women, and the throne, and states that he will embrace the hermit's life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 1277-1363 confidence: high

The king offers his son sole kingship, women, sons, treasures, treasuries, troops, palaces, slaves, queens, and the throne, asking why he stays in the wood or waste.

The son rejects the offered throne and crown; the king, citizens, and later other kings abandon royal life and take ascetic vows.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 1365-1391 confidence: medium

A later addition is described as explaining how certain priests were later than others in adopting the ascetic life in this birth.

The note and the dialogue both describe someone or some priests as late in adopting ascetic life or giving up the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 229-348 confidence: high

Muga-Pakkha-Jataka contents summary: a prince feigns dumb incapacity for sixteen years, speaks before burial, teaches a charioteer, becomes an ascetic, and is followed by his father.

Several summaries and the frame narrative emphasize princes or kings leaving kingdoms, households, or royal life to become ascetics or renounce the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 229-348 confidence: high

Vessantara-Jataka contents summary: a gift-giving prince gives away a magical elephant, is banished with his family to the forest, gives away all including his two children, and the children are eventually freed.

The Vessantara prince gives away a magical elephant, is banished into the forest, and gives away everything left, including his two children, before a favorable ending.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 620-665 confidence: medium

The king challenges the fortune-tellers about their earlier auspicious prediction; they respond that they concealed the judgment that the prince would be all ill-luck.

Fortune-tellers call the prince all ill-luck, warn of dangers if he remains, and advise conveying him through the western gate to be buried in the charnel-ground.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 667-743 confidence: high

The king commands Sunanda to prepare ill-omened horses and chariot, take Temiya out by the western gate, dig a four-sided hole in the charnel-ground, kill him with the back of a spade, and cover him with earth.

The king orders Temiya taken out through a gate to a charnel-ground, and Sunanda drives him out of the city toward the place of intended death.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 745-881 confidence: high

The Great Being says he does not want the throne, wealth, friends, or kin, because only by evil acts could he win the throne.

The Great Being refuses the throne, says he has taken an ascetic vow in the forest, and declares that he has attained ripe holiness and the highest end.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 883-1027 confidence: high

Sunanda reflects that the prince has abandoned royal pomp like carrion, entered the wood, and resolved to become an ascetic; he asks to choose the ascetic life with him.

Sunanda states that the prince has abandoned royal pomp as if it were carrion and entered the wood with an unwavering resolve to become an ascetic.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE I / CHAPTER II / THE RACE OF MAHASAMMATA / II. 15; lines 4764-4918 confidence: high

The Bodhisatta is five years older than Bimbisara, leaves his father's house at twenty-nine, strives for six years, attains wisdom, and visits Bimbisara at thirty-five.

The Bodhisatta leaves his father's house at twenty-nine, strives for six years, and attains wisdom before visiting Bimbisara.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI / CHAPTER XVII; lines 10179-10321 confidence: high

The monarch remembers the thera’s word to send for the great Bodhi-tree and the theri, entrusts Arittha with the mission, accepts Arittha’s request for later pabbajja, and sends him across the ocean to Pupphapura by the thera’s will.

Arittha leaves by ship from Jambukola, crosses the great ocean, and reaches Pupphapura as envoy for the Bodhi-tree and Samghamitta.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 5942-6089 confidence: medium

Dasaka is presented as a learned brahman who meets Upali, seeks the Buddha’s manta, receives ordination with three hundred young brahmans, and is taught the whole Tipitaka by Upali.

Dasaka leaves brahmanical study for ordination, and Sonaka as a fifteen-year-old leaves a trading context, obtains parental permission, and enters the monastic order.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 6224-6368 confidence: high

Tissa turns toward faith; while hunting he sees Mahadhammarakkhita sitting at the foot of a tree, fanned by a cobra with a sala-tree branch, and wishes to be ordained in the religion of the Conqueror and live in the forest-wilderness.

Tissa, a prince, wishes for forest renunciant life, asks permission for pabbajja, receives ordination, and later receives upasampada and becomes an arahant.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 6370-6513 confidence: high

The king asks Mahinda and Samghamitta whether they wish pabbajja; they agree. The king permits their ordination, valuing Mahinda’s ordination over prince-regency. Their ages and ordination stages are given.

The king had wished to make Mahinda prince-regent, yet consents to his ordination because he considers it the greater dignity.
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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: high

At sixteen Sihabahu asks about his parents’ difference and why they do not leave; his mother says the lion closed the cave with a rock, and Sihabahu carries the barrier away.

Sihabahu removes the rock blocking the cave and departs with his mother and sister while the lion is absent.
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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

Vijaya and his followers are of evil conduct and commit violent deeds; the people complain repeatedly, and after repeated blame they demand that the king kill his son.

Vijaya and seven hundred followers are punished after repeated violent conduct and complaints by the people.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER V / THE THIRD COUNCIL / CHAPTER VI / THE COMING OF VIJAYA; lines 6926-6958 confidence: high

People are placed on a ship and sent upon the sea with wives and children; men, women, and children are sent separately and land separately on islands.

The passage describes people being sent forth by ship upon the sea, with men, women, and children landing separately on islands.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VII / THE CONSECRATING OF VIJAYA / CHAPTER VIII / THE CONSECRATING OF PANDUVASUDEVA; lines 7297-7431 confidence: medium

Sumitta receives the letter, tells his three sons one must go to Lanka, and his youngest son Panduvasudeva chooses to go, confirms the journey’s success, is empowered by his father, and takes thirty-two sons of ministers with him.

Panduvasudeva departs by water and is recognized as ruler, but full consecration awaits a consort; Bhaddakaccana is then sent by ship and becomes queen, enabling consecrated rule.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VII / THE CONSECRATING OF VIJAYA / CHAPTER VIII / THE CONSECRATING OF PANDUVASUDEVA; lines 7297-7431 confidence: medium

Sakka Pandu hears that the Sakyas will be destroyed, takes his followers beyond the Ganges, founds a city, rules there, and has a youngest daughter Bhaddakaccana, described as golden and fair.

Sakka Pandu hears that the Sakyas will be destroyed, leaves with his followers, crosses beyond the Ganges, and founds another city.
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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 8215-8358 confidence: high

After the third council, Moggaliputta foresees the founding of the religion in adjacent countries and sends named theras to regions; Mahinda and four disciples are charged to found the religion in Lanka.

Moggaliputta sends theras forth to multiple countries with a stated charge to found the religion in Lanka and with named assignments elsewhere.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11383-11532 confidence: high

Mahanaga fled to Rohana with his household and retinue; his pregnant wife bore a son in Yatthalaya-vihara, and he later ruled in Mahagama.

Mahanaga flees to Rohana to save his life; his wife bears a son there, and his descendants later rule in the region.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN / CHAPTER XXXIII / THE TEN KINGS; lines 15463-15594 confidence: high

The Damilas defeat the king near Kolambalaka; he flees in a car; Giri cries, “The great black lion is fleeing”; the king thinks he will build a vihara there if his wish is fulfilled.

The king is defeated, flees in a car, hides in the forest, moves through several places, and lives fourteen years maintained by a subject.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIV / THE ELEVEN KINGS / CHAPTER XXXV / THE TWELVE KINGS; lines 16208-16345 confidence: high

The queen dresses the little prince Candamukhasiva in festal garments and sends him with serving-women to the state elephant; the message says that the elephant's lord is in prison and instructs that the child be killed by the elephant rather than by enemies, and the attendants lay him at the elephant's feet.

The state elephant responds emotionally, breaks free, enters the palace, rescues Ilanaga, sends him across the sea, and later returns from Malaya to serve him in Rohana.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIV / THE ELEVEN KINGS / CHAPTER XXXV / THE TWELVE KINGS; lines 16208-16345 confidence: high

The elephant sheds tears, breaks the posts to which it is chained, breaks into the palace room where the king sits, carries him on its back to Mahatittha, makes him board a ship for the western shore, and itself goes toward Malaya.

Ilanaga is sent by ship to the western shore, stays three years away, then raises an army, sails to Rohana, assembles forces, and marches toward battle.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXVII / KING MAHASENA1 / APPENDIX A / THE DYNASTY OF MAHASAMMATA; lines 17527-17705 confidence: high

The sons withdraw into the wilderness with their sisters, marry them, later build Kapilavastu, and their descendants are the Sakyas.

The banished sons leave the country and withdraw into the wilderness with their sisters.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXVII / KING MAHASENA1 / APPENDIX A / THE DYNASTY OF MAHASAMMATA; lines 17527-17705 confidence: high

The sons withdraw into the wilderness with their sisters, marry them, later build Kapilavastu, and their descendants are the Sakyas.

The banished sons build Kapilavastu after exile, and their descendants become the Sakyas.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXVII / KING MAHASENA1 / APPENDIX A / THE DYNASTY OF MAHASAMMATA; lines 17527-17705 confidence: medium

The Mahavastu is said to tell of a Sakya king's daughter who is leprous, banished to the forest, cured there, and found by a hermit named Kola.

A leprous Sakya king's daughter is banished to the forest, cured, marries Kola, and the Koliya clan descends from them.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXVII / KING MAHASENA1 / APPENDIX A / THE DYNASTY OF MAHASAMMATA; lines 17527-17705 confidence: medium

The Mahavastu is said to tell of a Sakya king's daughter who is leprous, banished to the forest, cured there, and found by a hermit named Kola.

The Sakya princess and Kola, both displaced from royal contexts and associated with leprosy and forest exile, marry and become progenitors of the Koliya clan.
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The Mahavamsa, or The Great Chronicle of Ceylon CM CM CM / CM IN CM / I. ACARIYAPAKAMPAHA. / II. CEYLONESE AND INDIAN SYNCHRONISMS; lines 4096-4172 confidence: low

"the resolve formed in Pataliputra to bear Buddhism beyond the borders of its narrower home"

The passage states that a resolve formed in Pataliputra was to carry Buddhism beyond the borders of its narrower home.
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The Mahavamsa, or The Great Chronicle of Ceylon I I I / IV. 1 2 14 13 / APPENDIX C / APPENDIX D; lines 18468-18608 confidence: medium

Pabbajja literally means going forth and refers to giving up household life and entering a religious order; a first admitted candidate is a Samanera, or novice.

Pabbajja is defined as going forth, giving up household life, and entering an order, with first admission as a novice.
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The Mahavamsa, or The Great Chronicle of Ceylon I. 1 2 / I I I / IV. 1 2 14 13 / APPENDIX C; lines 18290-18429 confidence: medium

The appendix is headed as treating the campaigns of Pandukabhaya and Dutthagamani; Pandukabhaya takes refuge from persecution by his uncles in Pandulagamaka.

Pandukabhaya takes refuge from persecution by his uncles and gathers first followers at Pana for battle against them.
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The Mahavamsa, or The Great Chronicle of Ceylon LIST OF ABBREVIATIONS / P.T.S. 1890-1911). / THE MAHAVAMSA / CHAPTEE I; lines 4242-4392 confidence: medium

With Kassapa's great sacrifice near and Kassapa wishing him away, the Buddha goes for alms among the Northern Kurus, eats near lake Anotatta, and at the full moon of Phussa sets forth for Lanka to win it for the faith.

The Conqueror sets forth for Lanka specifically to win or purify the island for the faith, knowing his doctrine will shine there.
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The Mahavamsa, or The Great Chronicle of Ceylon THE COMING OF THE BODHI-TREE / CHAPTER XX / THE NIBBANA OF THE THERA / MAP OF ANURADHAPURA; lines 10917-11099 confidence: medium

Mahinda teaches the doctrine, sacred writings, precepts, and higher perfection in Lanka, is called the light of Lanka and teacher of many disciples, and at age sixty passes into nibbana on Cetiya-mountain during the rains on the eighth day of the bright half of Assayuja.

Mahinda enters nibbana during the rains on Cetiya-mountain after his teaching career in Lanka.
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The Mahavamsa, or The Great Chronicle of Ceylon The Mahavamsa, or The Great Chronicle of Ceylon / THUS THERE RESULTS AS THE PROBABLE YEAH, OF THE; lines 904-1039 confidence: medium

Fleet interprets vivutha and vivasa as alluding to renunciation of household life and claims Asoka renounced throne and world for religious retreat, with his dwelling at Suvarnagiri.

Fleet's interpretation presents Asoka as leaving household life, throne, and world to spend the remainder of life in religious retreat.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD. / BOOK II. / Chapter 1.; lines 5164-5360 confidence: medium

The king asks what they shall discuss; Nagasena says they want to arrive at truth. Asked about renunciation, he says its end is that sorrow perish, no further sorrow arise, and there be complete passing away without cleaving to the world.

The passage discusses leaving the world and joining the Order, including Nagasena's explanation that renunciation aims at ending sorrow and his account of why he joined as a boy.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) INTRODUCTION. / INTRODUCTION. XV / INTRODUCTION. XIX / INTRODUCTION. XXI; lines 622-674 confidence: medium

The passage says that beyond the available evidence all is conjecture; Milinda's conversion may be an actual tradition or an authorial invention, though the later Baktrians are said to have become Buddhist.

The disputed report says Menander gave up kingship to his son, entered the Buddhist Order, and attained Arahatship after the alleged conversion.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 3737-3886 confidence: medium

Assagutta tells Rohana to go for alms for seven years and ten months to a Brahman village at the foot of the Himalaya; the Brahman So;^uttara will have a son called Nagasena, whom Rohana must draw from worldly life into the Order.

Rohana is instructed to draw the boy Nagasena away from worldly life and cause him to enter the Order.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 3888-4043 confidence: high

Rohana says he is called a recluse, one who has abandoned, because he recedes from the world so the stain of sinful things may recede.

Rohana defines the recluse as one who has abandoned the world and says he can teach the hymn only after Nagasena takes the hermit's dress with parental consent.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 4045-4187 confidence: high

Nagasena asks his parents to enter the Order to learn the best hymn; they consent; Rohana takes him to the Vattaniya hermitage, Vijjamba Vatthu, and the Guarded Slope, where he is admitted as a novice among the Arahats.

Nagasena leaves the household context with parental consent and enters the Order in order to learn the promised teaching.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 4189-4327 confidence: high

Assagutta tells Nagasena to go to Pataliputta, where Dhammarakkhita dwells in the Asoka Park, to learn the words of the Buddha; he says it is a hundred leagues away and promises food on the way.

Assagutta sends Nagasena a hundred leagues to Pataliputta to learn the words of the Buddha under Dhammarakkhita and assures him of food on the way.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 4189-4327 confidence: medium

Assagutta tells Nagasena to go to Pataliputta, where Dhammarakkhita dwells in the Asoka Park, to learn the words of the Buddha; he says it is a hundred leagues away and promises food on the way.

Assagutta assures Nagasena that food will be available on the long road, and the next narrated encounter is with a merchant who invites him to travel and feeds him.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK V. / THE PROBLEM OF INFERENCE. / BOOK VI. / THE DHUTANGAS.; lines 11760-11874 confidence: medium

Sariputta the Elder is said to be the best man in the ten thousand world systems except the Teacher, to have accumulated merit, been born in a Brahman family, relinquished sense pleasures and wealth, entered the Order, practiced the thirteen vows, and attained exalted virtue.

Sariputta relinquishes sense pleasures and boundless wealth to enter the Order according to the Conqueror's teaching.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 12649-12803 confidence: medium

The tortoise digs a hole and dwells alone; the Bhikshu should abandon worldly gain, honour, and praise and dwell alone in quiet places such as groves, woods, hills, caves, and grottoes. Upasena is cited in support of seeking lonely and quiet places.

The Bhikshu is told to give up worldly gain, honour, and praise and to live alone in empty, quiet places.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 13575-13731 confidence: medium

Wind has no house or home; the Bhikshu should be homeless and free in mind. A Sutta Nipata verse says the recluse's aim is freedom from home and friendship's ties.

Wind has no house or home, and the Bhikshu is instructed to remain without house or home; the cited verse identifies freedom from home and friendship's ties as the recluse's aim.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 16014-16102 confidence: medium

Delighting in the elder's wisdom, Milinda gives his kingdom to his son, leaves household life for the houseless state, gains insight, and attains Arahatship.

After delighting in Nagasena's wisdom, Milinda hands over his kingdom to his son, abandons household life for the houseless state, and attains Arahatship.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6207-6334 confidence: high

Nagasena answers that Gotama the Bodisat went forth from the world with immature knowledge and wisdom and carried out penance while bringing immature knowledge to maturity.

Gotama the Bodisat is said to have gone forth from the world while his knowledge and wisdom were immature, and the king frames this as renouncing before knowledge was matured.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6207-6334 confidence: low

The king asks why Gotama went forth with knowledge and wisdom immature and did not first mature his knowledge before renouncing the world.

The reply to the king’s question about why Gotama renounced begins with the Bodisat seeing the women of his harem all in disorder.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6456-6557 confidence: high

Nagasena lists ten bonds in the world that keep people from renouncing or cause return, and says the Bodisat had burst through all of them.

The passage says worldly bonds keep people from renouncing or cause return, while the Bodisat had broken through all of them and could not turn back.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 2536-2682 confidence: high

A god raises agitation in the Bodisat's heart; at the sound of the god's speech, the Bodisat is moved and anxious and immediately goes out from the world in the Great Renunciation; this god is called the third teacher.

A god's speech agitates the Bodisat's heart, and he immediately goes out from the world in the Great Renunciation.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 3133-3275 confidence: medium

Nagasena says the recluse is lord and master of the fruit of renunciation, and that renunciation is full of gain with many immeasurable advantages.

Renunciation of the world is said to have immeasurable advantages and is compared to an unpriceable gem and uncountable ocean waves.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 806-984 confidence: medium

King Milinda quotes one saying that home and friendship ties are to be left behind by the recluse and another saying that pleasant dwelling-places should be built for learned men; he presents this as a double-edged problem.

The passage presents freedom from home, friendship ties, and household life as the recluse's aim and compares the recluse to a deer without a fixed dwelling.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 1 73 / ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 177; lines 8822-8896 confidence: high

The young men repeatedly reveal the Lotus Dharmaparyaya under the Lord; beings equal to the sands of the Ganges are roused by each of the sixteen Bodhisattva novices, follow them into mendicant life across existences, see them, hear the law, and propitiate forty kotis of Buddhas.

The living beings follow the example of the sixteen novices by choosing the vagrant life of mendicants in their several existences.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION1. / J54 SADDHARMA-PU2VDARIKA. VII. / VII. ANCIENT DEVOTION. 155 / VII. ANCIENT DEVOTION. 157; lines 7958-8042 confidence: medium

The sixteen sons born to the Lord when he was a prince royal, eldest named 6V7anakara, have pretty variegated toys; after learning of his enlightenment they leave toys and amusements and go with mothers, nurses, King Alakravartin, ministers, and many living beings to the Lord's place.

The sixteen princes leave toys and amusements after learning of the Lord's enlightenment and go to venerate him.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION1. / XXV. ANCIENT DEVOTION. 421 / XXV. ANCIENT DEVOTION. 423 / XXV. ANCIENT DEVOTION. 425; lines 18192-18257 confidence: high

After the sermon the king is joyful, puts his diadem on his younger brother, establishes him in government, and goes forth from home with sons, kin, retinue, Queen Vimaladatta, her women, the princes, and forty-two thousand living beings.

The king and a large group explicitly go forth from home to embrace the houseless life after hearing the Tathagata's preaching.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER III. / A PARABLE. / A PARABLE. / I, 164, 2.; lines 5063-5114 confidence: medium

On hearing about the carts, all the boys hastily rush out and reach the open air free from harm.

The children rush out from the endangered house and reach the open air free from harm.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XII. / EXERTION. / XII. EXERTION. 257 / XII. EXERTION. 259; lines 11981-12119 confidence: high

After the Lord's complete extinction, agents go in all directions so that creatures write, keep, meditate on, and divulge the Dharmaparyaya; the Lord in another world protects, defends, and guards them.

The passage frames the Lord's complete extinction as followed by the Bodhisattvas' vow to proclaim and transmit the Sutra/Dharmaparyaya as his entrusted deposit and message.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XXIII. / GADGADASVARA. / SADDHARMA-PUATJDARIKA. XXIII. / XXIII. GADGADASVARA. 395; lines 17124-17192 confidence: medium

The Saha-world is described as uneven, earthly, mountainous, and filled with gutters; Gadgadasvara is told not to hold a low opinion of that Buddha-field.

Gadgadasvara is instructed about the Saha-world, promises to go there, and is later described as arriving from the east from another Buddha-field.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XXV. / ANCIENT DEVOTION1. / XXV. ANCIENT DEVOTION. 421 / XXV. ANCIENT DEVOTION. 423; lines 18116-18189 confidence: high

"Now I grant you leave; go, my children... I myself will likewise renounce the world" because a Tathagata is rare.

The princes request leave to become ascetics, and Vimaladatta grants leave and says she will also renounce the world.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XXV. / ANCIENT DEVOTION1. / XXV. ANCIENT DEVOTION. 421 / XXV. ANCIENT DEVOTION. 423; lines 18116-18189 confidence: medium

King 6ubhavyuha is converted to the Tathagata's law by the two princes, initiated and matured in it; the king, queen, princes, harem women, retinue, ministers, and forty-two thousand living beings go together to the Lord and humbly salute him.

The king, queen, princes, harem women, ministers, retinue, and other living beings go together and unanimously to the Lord and salute him.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) DURATION OF LIFE OF THE TATHAGATA. / XV. DURATION OF LIFE OF THE TATHAGATA. 299 / XV. DURATION OF LIFE OF THE TATHAGATA. 3OI / XV. DURATION OF LIFE OF THE TATHAGATA. 303; lines 13728-13808 confidence: medium

The Tathagata says he announces final extinction although he does not become finally extinct, and says this brings creatures to maturity.

The Tathagata announces final extinction, while not actually becoming extinct, in order to mature creatures and prevent complacency.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) GADGADASVARA. / SADDHARMA-PUATJDARIKA. XXIII. / XXIII. GADGADASVARA. 395 / XXIII. GADGADASVARA. 397; lines 17195-17252 confidence: medium

.Sakyamuni asks Prabhutaratna to produce a token summoning Gadgadasvara; Prabhutaratna produces it and calls Gadgadasvara to come to the Saha-world, saying Mad^Utti will hail him.

A token is produced to call Gadgadasvara to the Saha-world, after which he vanishes from another world and arrives with an entourage.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I, 164, 2. / ITI. A PARABLE. 87 / A PARABLE. / DISPOSITION.; lines 5556-5684 confidence: high

A parable begins: a man goes away from his father, lives in foreign parts for twenty, thirty, forty, or fifty years; the father becomes great, while the son is poor and roams for food and clothing.

The parable begins with a man going away from his father and living in foreign parts for many years.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. / I. INTRODUCTORY. / I. INTRODUCTORY. / I. INTRODUCTORY. 1 1; lines 2061-2141 confidence: high

Some beings abandon kingdoms, harems, continents, counsellors, and kinsmen; they seek the law from guides, put on reddish-yellow robes, and shave.

Some beings abandon kingdoms, harems, continents, counsellors, and kinsmen, then take robes, shave, and seek the law from guides.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. 1 5 / I. INTRODUCTORY. 1 7 / INTRODUCTORY. / I. INTRODUCTORY. 2 1; lines 2475-2541 confidence: medium

After expounding the Lotus of the True Law, A'andrasuryapradipa announces complete Nirvana to the world and many classes of beings, saying he will enter absolute Nirvana in the middle watch that night.

After expounding the Lotus of the True Law, the Lord announces that he will enter absolute Nirvana that night and later does so.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. 1 7 / INTRODUCTORY. / I. INTRODUCTORY. 2 1 / I. INTRODUCTORY. 23; lines 2544-2624 confidence: medium

Candrasuryapradipa preached the true law, educated innumerable beings, roused many Bodhisattvas toward supreme Buddha-knowledge, and his eight sons renounced worldly pleasures and became monks after seeing him embrace ascetic life.

The eight sons born to the leader when he was prince royal resign worldly pleasures and become monks after seeing him embrace ascetic life.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. 13 / I. INTRODUCTORY. 1 5 / I. INTRODUCTORY. 1 7 / INTRODUCTORY.; lines 2391-2472 confidence: high

After the Lord leaves home and attains supreme perfect enlightenment, the sons forsake royal pleasures, resign the world, strive for superior enlightenment, become preachers, lead holy lives, and plant roots of goodness under many Buddhas.

The Lord leaves home and attains enlightenment; his royal sons then forsake royal pleasures, resign the world, and follow his example.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 59 / CHAPTER III. / A PARABLE. / A PARABLE.; lines 4330-4474 confidence: high

The future Jina, in his last bodily existence, passes through royal-prince status, renounces sensual pleasures, leaves home as a wandering ascetic, reaches enlightenment, and has a twelve-kalpa lifetime.

The future Buddha passes through royal status, renounces sensual pleasures, leaves home as a wandering ascetic, and then reaches enlightenment.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 59 / CHAPTER III. / A PARABLE. / A PARABLE.; lines 4601-4720 confidence: medium

The man is strong and considers carrying the boys out, but reflects that the house has one opening, the door is shut, and the boys may come to disaster in the mass of fire.

The children leave the burning house after being prompted by the promise of carts, thereby escaping danger.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 59 / CHAPTER III. / A PARABLE. / A PARABLE.; lines 4722-4832 confidence: medium

The Tathagata says not to delight in the burning triple world’s “forms, sounds, odours, flavours, and contacts” and says, “Fly from this triple world; betake yourselves to the three vehicles.”

The beings are urged to fly from the triple world and betake themselves to the three vehicles.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 59 / CHAPTER III. / A PARABLE. / A PARABLE.; lines 4834-4902 confidence: high

Wise beings have faith in the Tathagata, called father of the world. Some seek the four great truths for their own Nirvana, are linked with the vehicle of disciples, and are compared to boys fleeing a burning house for a deer-yoked cart.

The passage repeatedly describes beings flying from the triple world and compares them to boys fleeing a burning house.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTORY. / I. INTRODUCTORY. 2 1 / I. INTRODUCTORY. 23 / INTRODUCTORY. 25; lines 2627-2708 confidence: medium

The Leader says he has manifested the rule and nature of the law, announces his Nirvana for that night in the middle watch, and exhorts the monks to be zealous and apply themselves to his lessons.

The Leader announces that the time of his Nirvana is that night and exhorts the monks to be zealous and apply themselves to his lessons.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) IV. DISPOSITION. IOI / IV. DISPOSITION. IO3 / IV. DISPOSITION. IO5 / IV. DISPOSITION. IO7; lines 5924-6001 confidence: high

The stanzas compare the event to a young person who, seduced by foolish people, went away from his father and wandered to a far distant country.

The stanza comparison describes a young person misled by foolish people, leaving his father, and wandering to another far distant country.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 155 / VII. ANCIENT DEVOTION. 157 / VII. ANCIENT DEVOTION. 159 / ANCIENT DEVOTION.; lines 8125-8207 confidence: medium

The Brahma-angels go to one another's abodes, communicate about the event, and the great Brahma-angel Sarvasattvatratr addresses the host.

The Brahma-angels consult about the radiance, decide to investigate, and travel through the four quarters until they find the Lord.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 167 / ANCIENT DEVOTION. / ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 1 73; lines 8665-8743 confidence: high

The sixteen princes leave home for the vagrant mendicant life, become novices, and are described as clever, bright, intelligent, pious, and striving after supreme perfect enlightenment.

The sixteen princes leave home for the vagrant mendicant life, and half of the king's retinue later does the same.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11085-11223 confidence: high

The four classes wish to rise to the sky; Sakyamuni raises them by magic power, asks who will expound the Lotus of the True Law in the Saha-world, and says the time of death is at hand before entrusting the teaching.

Sakyamuni states that the fatal term is at hand and asks who will expound the Lotus of the True Law after it is entrusted.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11389-11530 confidence: medium

During a long-lived age, the king rules as King of the Law for duty rather than enjoyment, installs his eldest son in government, searches the four quarters for the best law, and proclaims with a bell that he will become servant to whoever provides or points it out.

The king installs the eldest prince royal in government before leaving to seek the best law.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIII. PEACEFUL LIFE. 267 / XIII. PEACEFUL LIFE. 269 / XIII. PEACEFUL LIFE. 271 / XIII. PEACEFUL LIFE. 273; lines 12584-12656 confidence: medium

After the Tathagata's extinction and during destruction of the true law, the Bodhisattva who keeps the Dharmaparyaya should live apart, practice charity, feel affection for beings, reflect on those who do not understand or believe, and resolve to bring all to acceptance and ripeness.

The Bodhisattva keeps and expounds the Dharmaparyaya after the Tathagata's extinction and during destruction of the true law.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIII. PEACEFUL LIFE. 273 / XIII. PEACEFUL LIFE. 275 / XIII. PEACEFUL LIFE. 277 / XIIT. PEACEFUL LIFE. 279; lines 12816-12868 confidence: high

In the dream he forsakes realm, harem, and kinsfolk, renounces pleasures, leaves home as an ascetic, and goes to the terrace of enlightenment.

The dreamer forsakes realm, harem, kinsfolk, and pleasures, leaves home as an ascetic, and goes to the enlightenment place.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIV. ISSUING OF BODHISATTVAS. 295 / XIV. ISSUING OF BODHISATTVAS. 297 / CHAPTER XV. / DURATION OF LIFE OF THE TATHAGATA.; lines 13554-13581 confidence: medium

The Lord speaks of the force of his strong resolve and says the world, including gods, men, and demons, acknowledges that Sakyamuni, after going out from the home of the Sakyas, arrived at supreme, perfect enlightenment on the summit of a terrace; the supplied excerpt ends mid-phrase.

The Lord says the world acknowledges that Sakyamuni, after going out from the home of the Sakyas, arrived at supreme, perfect enlightenment.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XV. DURATION OF LIFE OF THE TATHAGATA. 3OI / XV. DURATION OF LIFE OF THE TATHAGATA. 303 / XV. DURATION OF LIFE OF THE TATHAGATA. 305 / XV. DURATION OF LIFE OF THE TATHAGATA. 307; lines 13884-13975 confidence: high

Those who think the speaker's body is completely extinct worship relics and do not see him, though they feel an aspiration by which their mind becomes right.

Beings who think the speaker's body is completely extinct worship relics and do not see him.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXIII. GADGADASVARA. 393 / CHAPTER XXIII. / GADGADASVARA. / SADDHARMA-PUATJDARIKA. XXIII.; lines 17086-17121 confidence: medium

“Now, the flash of light came down upon that Bodhisattva Mahasattva Gadgadasvara.”

After a flash of light comes down upon Gadgadasvara, he rises and requests to go to the Saha-world to honor Sakyamuni and see other bodhisattvas.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXV. ANCIENT DEVOTION. 419 / CHAPTER XXV. / ANCIENT DEVOTION1. / XXV. ANCIENT DEVOTION. 421; lines 18041-18113 confidence: medium

After descending from the sky, the princes go to their mother with joined hands and say that they have converted their father to supreme and perfect knowledge, have acted as masters toward him, and now wish to enter ecclesiastical life in the Lord's presence.

The princes ask permission to go forth from home, embrace the houseless life, and enter ecclesiastical life in the presence of the Lord.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) CHAPTER XX. / THE WAY. / MISCELLANEOUS. 71 / THE ELEPHANT. 79; lines 5830-5875 confidence: high

Verse 328 says that if a prudent, wise, sober companion is found, a man may walk with him, overcoming dangers, happy and considerate.

The verses advise walking with a prudent companion if found, but walking alone if no such companion is found, with solitude preferred to association with a fool.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) COPENHAGEN. / DHANIYASUTTA. 3 / DHANIYASUTTA. 5 / K HAGGAVISANASUTTA. 7; lines 8038-8126 confidence: high

Company, children, and dear friends are associated with affection and disliked separation, yet the refrain says to wander alone like a rhinoceros.

The passage repeatedly commands solitary wandering, describes cutting off householder ties, and uses the images of a king abandoning a kingdom and an elephant leaving its herd.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHAMMIKASUTTA. 61 / DIIAMMIKASUTTA. 63 / DHAMMIKASUTTA. 65 / PABBAGGASUTTA. 67; lines 10618-10704 confidence: high

Buddha says a wealthy people live beside Himavanta in Kosala; they are Adiccas by family and Sakiyas by birth, and from that family he has wandered out.

Buddha states that he has wandered out from his family, does not long for sensual pleasures, sees misery in them, and delights in exertion.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHANIYASUTTA. 3 / DHANIYASUTTA. 5 / K HAGGAVISANASUTTA. 7 / KHAGGAVISANASUTTA. 9; lines 8129-8298 confidence: high

The practitioner is described as free from craving, passion, folly, and desire, and told to wander alone like a rhinoceros.

The passage repeatedly commands the practitioner to abandon craving and attachments and to wander alone like a rhinoceros, while striving for Nibbana and seclusion.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHANIYASUTTA. 3 / DHANIYASUTTA. 5 / K HAGGAVISANASUTTA. 7 / KHAGGAVISANASUTTA. 9; lines 8129-8298 confidence: high

The text rejects adornment, sport, amusement, and sensual delight; says to leave family, wealth, corn, relatives, and desired objects; and describes the tie as little happiness, more pain, and a fish-hook.

The practitioner leaves family, wealth, corn, relatives, and objects of desire, avoids adornment and amusement, and removes the marks of a householder.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 137 / DVAYATANUPASSANASUTTA. 139 / DVAYATANUPASSANASUTTA. 14I / IV. AJ7HAKAVAGGA.; lines 13793-13869 confidence: medium

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

After abandoning pleasures, the instructed person bales out the ship, crosses the stream, and goes to the other shore.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) EXPLANATION OF WORDS / INTRODUCTION / INTRODUCTION. XU / INTRODUCTION. XV; lines 7594-7690 confidence: high

The Ascetic or Muni forsakes the world, wanders from house to the houseless state, and does so because defilement arises from house-life.

The Ascetic or Muni forsakes the world and moves from house-life to the houseless state because defilement arises from house-life.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HAPPINESS. 55 / PLEASURE. 57 / ANGER. 59 / IMPURITY. 61; lines 5070-5158 confidence: medium

“Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.”

The passage speaks of standing at the door of departure, lacking provision for a journey, and having no resting-place on the road as death approaches.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HEMAVATASUTTA. 27 / ALAVAKASUTTA. 29 / ALAVAKASUTTA. 31 / MUNISUTTA. 33; lines 9192-9367 confidence: high

Acquaintanceship gives rise to fear and house-life to defilement; the Muni is houseless, uproots sin without replanting it, discerns the seed, prevents desire, and reaches the other shore.

The passage explicitly contrasts house-life with the houseless state and presents the Muni and Bhikkhu as secluded renunciants.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HHEMAKAMANAVAPUKKHA, IQ! / KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197; lines 16114-16189 confidence: high

Pingiya says he is old, feeble, colourless, with unclear eyes and poor hearing, and asks for the Dhamma so he may leave birth and decay in this world.

Pingiya asks to leave birth and decay, and Bhagavat instructs him to leave the body and desire behind so that he may never come to exist again.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) IV. AJ7HAKAVAGGA. / DUTTHATTHAKASUTTA. 145 / SUDDHATTHAKASUTTA. 147 / PARAMATTHAKASUTTA. 149; lines 14051-14135 confidence: high

Life is short and ends in death; people grieve from selfishness; what a person thinks of as mine is left behind by death; the wise are advised not to turn to worldliness and not to live in a house.

The text advises not living in a house, not turning to worldliness, and describes Munis and a Bhikkhu as wandering unattached.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) K HAGGAVISANASUTTA. 7 / KHAGGAVISANASUTTA. 9 / KASIBHARADVAGASUTTA., 13 / KUNDASUTTA. 15; lines 8397-8473 confidence: high

Bharadvaga had lately received upasampada, lived solitary, retired, strenuous, ardent, and energetic, and attained the highest perfection of religious life sought by those who go from houses to a houseless state.

The passage describes men of good family wandering away from houses to a houseless state for the religious goal, and places Bharadvaga within that ascetic frame.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197 / PARAYANASUTTA. 199; lines 16192-16268 confidence: medium

Pingiya compares himself to a bird leaving a bush for a fruitful forest and says he has left men of narrow views and reached the great sea like the hamsa.

Pingiya says he left men of narrow views and uses images of a bird leaving a bush for a fruitful forest and reaching the great sea like a hamsa.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KIMSILASUTTA. 53 / VANGISASUTTA. 55 / VANGISASUTTA. 57 / SAMMAPARIBBAGANIYASUTTA. 59; lines 10299-10379 confidence: medium

The passage is headed SAMMAPARIBBAGANIYASUTTA and preserves a fragment mentioning one who has gone out from his house; the following word is OCR-damaged in the supplied text.

The opening fragment mentions going out from the house, and the repeated refrain describes one who wanders rightly after abandoning defilements and attachments.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOKALIYASUTTA. 119 / KOKALIYASUTTA. 12! / NALAKASUTTA. 123 / NALAKASUTTA. 125; lines 13056-13146 confidence: high

The Isi leaves the palace for religious life, induces his sister's son to embrace the Dhamma, and tells him to seek the Buddha when he hears of the enlightened one.

The Isi leaves the palace to lead a religious life, instructs Nalaka to embrace the Dhamma, and Nalaka later seeks the highest state for one wishing to live as a Bhikkhu.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOKALIYASUTTA. 12! / NALAKASUTTA. 123 / NALAKASUTTA. 125 / NALAKASUTTA. 127; lines 13149-13236 confidence: medium

After alms, the Muni is told to go to the outskirts of the wood, sit near the root of a tree, and meditate there.

The practitioner leaves ordinary village activity for the outskirts of the wood, sits at a tree root, meditates, and returns there unchanged after alms.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) OLD AGE. 43 / A4 DHAMMAPADA, CHAP. XI. / SELF. 45 / THE WORLD. 47; lines 4480-4573 confidence: medium

“This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.”

The few who go to heaven are likened to birds escaped from a net, and the wise are led out of the world after conquering Mara; the note also describes progress toward Nirvana.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PABBAGGASUTTA. 67 / PADHANASUTTA. 69 / SUNDARIKABHARADVAGASUTTA. 73 / SUNDARIKABHARADVAGASUTTA. 75; lines 10958-11042 confidence: medium

“Those who, after leaving sensual pleasures, wander about houseless, well restrained... on such... bestow oblations.”

The passage repeatedly praises those who leave sensual pleasures, wander houseless, avoid clinging, and pursue seclusion.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PARAMATTHAKASUTTA. 149 / TISSAMETTEYYASUTTA. ISI / PASORASUTTA. 153 / MAGANDIYASUTTA. 155; lines 14310-14482 confidence: medium

Bhagavat describes leaving the house, wandering houseless, avoiding village acquaintances, being free from lust, not desiring future existence, and avoiding quarrelsome talk.

The Muni is instructed to leave his house, wander houseless, avoid village acquaintances, and have no sons, cattle, fields, wealth, or possessions called his own.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PRAHMANADIAMMIKASUTTA. 49 / NAVASUTTA. 51 / KIMSILASUTTA. 53 / VANGISASUTTA. 55; lines 10119-10204 confidence: high

Bhagavat tells the addressee to abandon the objects of the five senses, go out from the house with faith, and end pain.

Bhagavat explicitly instructs the addressee to abandon the objects of the five senses, go out from the house with faith, and avoid going back to the world.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SABHIYASUTTA. 85 / SABHIYASUTTA. 87 / SABHIYASUTTA. 9! / SABHIYASUTTA. 93; lines 11714-11787 confidence: medium

Sabhiya receives the robe and orders from Bhagavat, receives upasampada, lives solitarily and strenuously, realizes the highest perfection of religious life, perceives that birth is destroyed and what was to be done has been done, and becomes one of the saints.

The passage states that people of good family wander away from houses to a houseless state for the religious life, and that Sabhiya realizes its highest perfection after solitary striving.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SABHIYASUTTA. 93 / SELASUTTA. 95 / SELASUTTA. 97 / SELASUTTA. 99; lines 11951-12026 confidence: medium

The thirty-two signs of a great man imply two possible destinies: if he lives in a house he becomes a universal just king with seven gems, more than a thousand sons, and dominion over the ocean-girt earth without weapons; if he goes forth, he becomes perfectly enlightened and removes the veil in the world.

The passage states that if the marked great man goes out from the house to the houseless state, he becomes a saint and perfectly enlightened one.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SALLASUTTA. 105 / VASETTHASUTTA. 107 / VASETTHASUTTA. 109 / VASETTHASUTTA. III; lines 12471-12559 confidence: medium

The speaker describes one who does not mix with householders or houseless persons, wanders without a house, and has few wants as a Brahmana.

The passage says the Brahmana wanders without a house, does not mix with householders or the houseless, and has few wants.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SAMMAPARIBBAGANIYASUTTA. 59 / DHAMMIKASUTTA. 61 / DIIAMMIKASUTTA. 63 / DHAMMIKASUTTA. 65; lines 10548-10615 confidence: high

The verses praise Buddha's ascetic life, contrast painful impure house-life with open-air ascetic life, and describe restraint from sinful body and speech.

Buddha considers house-life painful and impure and embraces an open-air ascetic life.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SECOND EDITION, REVISED / CONTENTS. / CONTENTS. / EXPLANATION OF WORDS; lines 7268-7406 confidence: medium

Pabbagga is leaving the world, embracing ascetic life, and taking the robe; Pabbagita is an ascetic having taken the robe; Paribbaga is a wandering mendicant; Savaka is follower or disciple; Sakyamuni is a Buddha name; Samsara is revolution or transmigration.

Pabbagga is glossed as leaving the world, embracing ascetic life, and taking the robe; Upasampada is glossed as priest’s orders.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SELASUTTA. 97 / SELASUTTA. 99 / SELASUTTA. IOI / SELASUTTA. 103; lines 12108-12182 confidence: medium

Sela and his assembly live solitary, retired, strenuous, ardent, energetic lives; in a short time they attain the highest perfection of religious life by understanding, perceive that birth is destroyed and nothing remains to be done, and become saints.

The passage describes the purpose for which people of good family wander away from their houses to a houseless state, followed by Sela and his assembly’s secluded practice.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SUNDARIKABHARADVAGASUTTA. 73 / SUNDARIKABHARADVAGASUTTA. 75 / SUNDARIKABHARADVAGASUTTA. 77 / MAGHASUTTA. 79; lines 11138-11294 confidence: high

Sundarikabharadvaga takes refuge in Gotama, the Dhamma, and the Assembly of Bhikkhus; receives pabbagga and upasampada from Bhagavat; practices in solitude; realizes the goal; and becomes an arahat.

Sundarikabharadvaga requests robe and orders, receives pabbagga and upasampada, lives as a solitary practitioner, realizes by his own understanding, and becomes an arahat.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SUNDARIKABHARADVAGASUTTA. 77 / MAGHASUTTA. 79 / MAGHASUTTA. 83 / SABHIYASUTTA. 85; lines 11389-11451 confidence: low

Sabhiya reflects that the well-known teachers failed to answer and reacted negatively, and he thinks he will return to what he has left and enjoy sensual pleasures.

After failing to obtain answers from renowned teachers, Sabhiya thinks of going back to what he had left and enjoying sensual pleasures.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BHIKSHU. 89 / Q2 DHAMMAPADA. CHAP. XXVI. / THE BRAHMANA. 93 / THE BRAHMANA. 95; lines 6504-6588 confidence: medium

"without a home... concupiscence is extinct"; "having abandoned all longings, travels about without a home"

The Brahmana abandons longings, travels without a home, and calls nothing his own.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE ELEPHANT. 79 / SO DHAMMAPADA. CHAP. XXIII. / THIRST. 81 / THIRST. 83; lines 5994-6082 confidence: high

Verses contrast material fetters with strong care for precious stones, rings, sons, and wife; after cutting the strong fetter, people leave the world free from cares and pleasures of love.

The passage repeatedly frames care, passion, and thirst as fetters that wise people cut before leaving the world or going onward free from cares and pain.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE FOOL. / THE FOOW. 21 / THE WISE MAN. 23 / THE WISE MAN. 25; lines 3589-3654 confidence: high

A wise man should leave the dark state, follow the bright state, and go from home to a homeless state.

The wise man is instructed to go from home to a homeless state, with a note glossing this as becoming a mendicant or anchorite.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE JUST. 67 / CHAPTER XX. / THE WAY. / MISCELLANEOUS. 71; lines 5527-5689 confidence: medium

The verse describes leaving the world, enjoying the world, monastery life, house life, equal dwelling, and itinerant mendicancy as hard or painful; the translator calls the verse difficult and tentative.

The passage describes leaving the world and mendicancy as hard, and then portrays a solitary person subduing himself near the edge of a forest.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE WISE MAN. 23 / THE WISE MAN. 25 / P. 75. / THE VENERABLE. 27; lines 3657-3739 confidence: high

They exert themselves with collected thoughts, do not tarry in their abode, and leave house and home like swans that have left their lake.

The passage explicitly says the collected persons leave house and home, with the simile of swans leaving a lake.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TUVATAKASUTTA. 169 / ATTADANDASUTTA. 171 / SARIPUTTASUTTA. 175 / V. PARAYANAVAGGA.; lines 15226-15395 confidence: medium

Bavari addresses his Brahmana disciples, tells them the Sambuddha is now in the world, and instructs them to go quickly to Savatthi; they ask how to recognize him.

Bavari sends sixteen disciples north to Savatthi to behold the Buddha and test him with questions held in mind.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) V. FAUSBOLL. / COPENHAGEN. / DHANIYASUTTA. 3 / DHANIYASUTTA. 5; lines 7952-8035 confidence: high

Bhagavat says he has no cows, calves, pregnant cows, heifers, or bull over cows, and invites the sky to rain.

The passage contrasts cattle, sons, wife, friends, companions, and company with possessionlessness, no upadhi, no wish for a son or companion, and solitary wandering.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) V. FAUSBOLL. / COPENHAGEN. / DHANIYASUTTA. 3 / DHANIYASUTTA. 5; lines 7952-8035 confidence: high

“Having laid aside the rod against all beings... let him wander alone like a rhinoceros.”

Multiple verses advise avoiding social entanglement and repeat the instruction to wander alone like a rhinoceros, supported by bamboo and forest-beast similes.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) V. FAUSBOLL. / INTRODUCTION / V. FAUSBOLL. / COPENHAGEN.; lines 7721-7863 confidence: medium

that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin

The refrain repeatedly says that the Bhikkhu leaves this and the further shore.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VANGISASUTTA. 55 / VANGISASUTTA. 57 / SAMMAPARIBBAGANIYASUTTA. 59 / DHAMMIKASUTTA. 61; lines 10382-10467 confidence: medium

A subdued Bhikkhu who has overcome all bonds is said to wander rightly in the world; this closes the preceding Sammāparibbāganiyasutta section.

Dhammika contrasts a disciple who goes from house to wilderness with followers who have a house; the adjoining statement and Buddha's opening instruction concern restrained wandering and the life suitable for Pabbagitas.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VATTHUGATHA., 181 / TISSAMETTEYYAMANAVAPUKKHA, 183 / METTAGUMANAVAPUKKBA. 185 / DHOTAKAMANAVAPUKKHA. 187; lines 15687-15769 confidence: medium

A wise accomplished man who abandons cleaving to reiterated existence is without craving, woe, and longing, and is said to have crossed birth and old age.

The passage describes abandonment of cleaving to reiterated existence, freedom from craving and longing, possessionlessness, seclusion, calm independence, and non-thirst for reiterated existence.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) XXVI DHAMMAPADA. / XXVII1 DHAMMAPADA. / INTRODUCTION. XXIX / XXX DHAMMAPADA.; lines 961-996 confidence: medium

The Sinhalese commentaries are attributed to Mahinda, who consulted Buddha's discourses, the three convocations, and Sariputta and others; Revata instructs study and translation according to Magadhan grammar for the welfare of the world.

After being advised to study and translate the commentaries, the learned person departs and visits the island where the Sinhalese tradition is preserved.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) XXVII1 DHAMMAPADA. / INTRODUCTION. XXIX / XXX DHAMMAPADA. / INTRODUCTION. XXXI; lines 999-1081 confidence: medium

The Theras and Acariyas hold the compilation in the same esteem as the text; with his mission fulfilled, Buddhaghosa returns to Jambudipa to worship at the Bo-tree at Uruvelaya or Uruvilva in Magadha.

The Burmese note describes Budhagosa’s voyage from Thaton to Ceylon to secure scriptures, his success, and the later possession of scriptures by Burmese communities; the main account also describes mission fulfillment and return.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 5165-5311 confidence: medium

Upaka asks about the Blessed One’s retirement from the world, teacher, and doctrine; the Blessed One replies that he has overcome foes, is all-wise, has left everything, destroyed desire, has no teacher or equal, has obtained Nirvana, and goes to Benares to found the Kingdom of Truth and beat the drum of the Immortal.

The passage frames religious life as retiring from the world, leaving everything, and going forth into the houseless state for the goal of the holy life.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) FIRST KHANDHAKA. / IOO MAHAVAGGA. I, 6, 36. / I IO MAHAVAGGA. I, 8, 4. / I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I; lines 5992-6112 confidence: high

The Blessed One says he and the Bhikkhus are delivered from all human and divine fetters, commands them to wander separately for the welfare of many, and tells them to preach the doctrine, glorious in beginning, middle, and end.

The Blessed One sends the delivered Bhikkhus to wander separately and preach the doctrine for the welfare of many beings.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 64, I. ADMISSION TO THE ORDER OF BHIKKHUS. / I, 75. ADMISSION TO THE ORDER OF BHIKKHUS. 22Q / SECOND KHANDHAKA. / IT, 34, 2. UPOSATHA CEREMONY, AND PATIMOKKHA. 2QI; lines 14190-14371 confidence: medium

The Blessed One allows travel during the rainy season for seven classes, including mother and father, if the matter can be accomplished within seven days; return within seven days is required.

The passage repeatedly permits Bhikkhus to leave Vassa for specific purposes only when the affair can be completed within seven days and they return within seven days.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 64, I. ADMISSION TO THE ORDER OF BHIKKHUS. / I, 75. ADMISSION TO THE ORDER OF BHIKKHUS. 22Q / SECOND KHANDHAKA. / IT, 34, 2. UPOSATHA CEREMONY, AND PATIMOKKHA. 2QI; lines 14373-14538 confidence: medium

Lack of sufficient coarse or fine food, sustaining food, proper medicine, or suitable lay service is considered danger; Bhikkhus may leave and are not guilty of interrupting Vassa.

The passage repeatedly states that a Bhikkhu who has entered Vassa may leave without being guilty of interrupting Vassa when specified dangers arise.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18.; lines 7440-7588 confidence: medium

Moggallana proposes joining the Blessed One as teacher; Sariputta says they should inform the two hundred and fifty paribbajakas; the group says it will follow them under the spiritual direction of the great Samana.

Sariputta and Moggallana decide to go to the Blessed One as teacher, inform their followers, refuse Sanjaya's attempt to keep them, and depart to Veluvana.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18.; lines 7590-7728 confidence: medium

Many distinguished young Magadha noblemen follow the Blessed One in religious life; the people complain that the Samana Gotama causes family disruption and cite large groups already ordained.

Public critics say the Samana Gotama causes fathers to have no sons, wives to become widows, and families to become extinct as young men enter religious life.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7.; lines 8353-8505 confidence: medium

The Blessed One rules: "Let no one, O Bhikkhus, ordain a person unless he has been asked to do so"; doing otherwise is a dukkata offence.

The candidate is instructed to ask the Sangha to draw him out of the sinful world out of compassion as part of the upasampada request.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7.; lines 8507-8662 confidence: medium

At Rajagaha, Bhikkhus receive excellent meals in rich upasakas' houses; a Brahmana sees the life as comfortable and receives pabbajja and upasampada.

The Brahmana leaves lay life for religious life because of perceived comfort, then threatens to return to the world when food is not provided and admits acting for his belly's sake.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7.; lines 8800-8956 confidence: low

The Blessed One lists five cases of cessation of nissaya between saddhiviharika and upajjhaya: the upajjhaya goes away, returns to the world, dies, joins a schismatic faction, or gives an order.

Nissaya ceases when a teacher departs, returns to the world, dies, joins a schismatic faction, gives an order, or, for the acariya relation, when acariya and upajjhaya come together.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7. / I, 39, 2. ADMISSION TO THE ORDER OF BHIKKHUS. IQI; lines 9270-9435 confidence: medium

Many distinguished warriors reflect that going to war and delighting in fighting creates evil and great demerit; they decide that obtaining pabbajja with the Sakyaputtiya Samanas would let them desist from evil and do good, and they go to the Bhikkhus.

Warriors who delight in fighting judge it evil and demeritorious, then seek pabbajja so they may desist from evil and do good.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7. / I, 39, 2. ADMISSION TO THE ORDER OF BHIKKHUS. IQI; lines 9438-9621 confidence: medium

Royal soldiers or warriors receive pabba^a and upasampada; army officers notice their absence and object that persons in royal service have been ordained.

Royal soldiers are absent after entering religious life; robbers and a debtor flee or escape and then become ordained.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7. / I, 39, 2. ADMISSION TO THE ORDER OF BHIKKHUS. IQI; lines 9623-9771 confidence: medium

A bald-headed smith quarrels with his parents, goes to the Arama, receives pabba^a, and is later found by his searching parents, who complain that the monks denied knowing or seeing him.

The smith leaves after a family quarrel to receive pabba^a, and the boys ask parental consent for leaving the world and going forth into the houseless state.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7. / I, 39, 2. ADMISSION TO THE ORDER OF BHIKKHUS. IQI; lines 9773-9944 confidence: low

The Blessed One remains at Rajagaha through seasons; people complain that the regions are dark to the Sakyaputtiya Samanas, and the Blessed One tells Ananda to announce a journey to Dakkhinagiri.

The Blessed One announces and undertakes a journey to Dakkhinagiri, but goes with only a few Bhikkhus because others decline.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7. / I, 39, 2. ADMISSION TO THE ORDER OF BHIKKHUS. IQI / I, 54, 5. ADMISSION TO THE ORDER OF BHIKKHUS. 2OQ; lines 9939-10105 confidence: medium

Suddhodana petitions the Blessed One, describes pain over the Blessed One, Nanda, and Rahula giving up the world, and the Buddha rules that sons need father and mother permission for pabbajja.

Suddhodana describes the pain caused when the Blessed One, Nanda, and Rahula gave up the world and asks that sons not be ordained without father and mother permission.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) THE MAHAVAGGA. / FIRST KHANDHAKA. / IOO MAHAVAGGA. I, 6, 36. / I IO MAHAVAGGA. I, 8, 4.; lines 5951-5989 confidence: high

Four lay friends of Yasa, named Vimala, Subahu, Punnagi, and Gavampati, hear that Yasa has cut off his hair and beard, put on yellow robes, given up the world, and gone forth into the houseless state.

Yasa is repeatedly described as having given up the world and gone forth into the houseless state.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA. / IOO MAHAVAGGA. I, 6, 36.; lines 5680-5820 confidence: high

Yasa wakes early, sees the disordered sleeping attendants, views the scene as cemetery-like, becomes weary, and exclaims about distress and danger.

Yasa sees the condition of the sleeping attendants, becomes weary of worldly pleasures, and then leaves the household life.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA. / IOO MAHAVAGGA. I, 6, 36.; lines 5680-5820 confidence: high

Yasa puts on gilt slippers, leaves through house and city gates opened by non-human beings, and goes to the deer park Isipatana.

Non-human beings open the house and city gates so no being can prevent Yasa's going forth into the houseless state.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA. / IOO MAHAVAGGA. I, 6, 36.; lines 5822-5948 confidence: medium

Yasa contemplates knowledge during the Buddha's instruction to his father; his mind becomes free from attachment and released from the Asavas, and the Buddha ends his miraculous power after concluding Yasa cannot return to worldly pleasures.

Yasa's contemplative knowledge is followed by freedom from attachment and release from the Asavas, and the Buddha states that he cannot return to former worldly pleasures.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) MAHAVAGGA. V, 13, 8. / V, 13, 10. RULES FOR FOOT-CLOTIIING, SEATS, ETC. '37 / SIXTH KHANDHAKA. / QO MAHAVAGGA. VI, 25, 2.; lines 4633-4766 confidence: low

Siha tells Nigantha Nataputta he wishes to visit the Samana Gotama; Nigantha Nataputta asks why one who believes in the result of actions would visit Gotama, whom he describes as denying action and teaching non-action. Siha's desire abates.

Siha first seeks approval from Nigantha Nataputta, is discouraged, then decides to go without the Niganthas' consent and physically leaves Vesali to visit the Blessed One.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) QO MAHAVAGGA. VI, 25, 2. / SEVENTH KHANDHAKA. / VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59; lines 6882-7064 confidence: medium

Opening cases describe a Bhikkhu after Kathina deciding not to have the robe made or not to return, a robe being spoiled while being made, and an expected robe gift coming to nothing; in each case Kathina privileges are suspended on the stated ground.

The Bhikkhu repeatedly goes away after the ceremony, crosses a boundary, thinks about returning or never returning, and may lose privileges depending on return-related decisions or delays.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) QO MAHAVAGGA. VI, 25, 2. / SEVENTH KHANDHAKA. / VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59; lines 7066-7230 confidence: high

A Bhikkhu after the Kathina ceremony has a robe, sets out to a residence for it to be made up, is questioned by other Bhikkhus, and is invited to have the robe made up there instead.

Multiple cases hinge on a Bhikkhu leaving a residence, planning or rejecting return, and the residence condition being fulfilled or failing according to intention to return.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) SIXTH KHANDHAKA. / QO MAHAVAGGA. VI, 25, 2. / SEVENTH KHANDHAKA. / VIII, 12, 2.; lines 6563-6695 confidence: medium

The passage lists eight grounds for suspension: going away, robe finished, resolve not to have it finished, robe destroyed, hearing of general suspension, lapse of expectation, going beyond the boundary, and common suspension.

Going away, going beyond the boundary, and intention to return or not return are repeatedly used to determine suspension of privileges.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, 13, 10. RULES FOR FOOT-CLOTIIING, SEATS, ETC. '37 / SIXTH KHANDHAKA. / QO MAHAVAGGA. VI, 25, 2. / SEVENTH KHANDHAKA.; lines 6153-6272 confidence: medium

The Bhikkhus travel toward Savatthi to visit the Blessed One but cannot arrive before Vassa; they stay at Saketa and are distressed that the Blessed One is six leagues away but inaccessible to them.

The Bhikkhus set out to visit the Blessed One but are prevented from reaching Savatthi before Vassa, then resume the journey after the retreat period.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, I, 7. RULES FOR FOOT-CLOTIIING, SEATS, ETC. T, / V, I, 25. RULES FOR FOOT-CLOTHING, SEATS, ETC. I I / V, 7, I. RULES FOR FOOT-CLOTHING, SEATS, ETC. / MAHAVAGGA. V, 13, 8.; lines 1579-1622 confidence: medium

Sona assents to Maha Kaccayana, rises, departs keeping his right side toward him, takes his bed, and goes to Savatthi with robe and bowl.

Sona formally assents to Maha Kaccayana, departs with a gesture of deference, and travels to Savatthi with monastic possessions.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, I, 7. RULES FOR FOOT-CLOTIIING, SEATS, ETC. T, / V, I, 25. RULES FOR FOOT-CLOTHING, SEATS, ETC. I I / V, 7, I. RULES FOR FOOT-CLOTHING, SEATS, ETC.; lines 1412-1531 confidence: high

Soṇa salutes Mahā Kaccāyana and asks to go from household life into the houseless state, cutting hair and beard and wearing orange-coloured robes.

Soṇa explicitly asks to leave the household life for the houseless state, marked by cutting hair and beard and wearing orange-coloured robes.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, I, 7. RULES FOR FOOT-CLOTIIING, SEATS, ETC. T, / V, I, 25. RULES FOR FOOT-CLOTHING, SEATS, ETC. I I; lines 491-647 confidence: medium

The Blessed One tells the delicately nurtured Soṇa to use shoes with one lining; Soṇa replies that he abandoned eighty cart-loads of gold and seven elephants when going forth and will use such shoes only if the allowance is made for the whole Order.

Soṇa states that he went out from the world into the houseless state after abandoning eighty cart-loads of gold and seven elephants.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, I, 7. RULES FOR FOOT-CLOTIIING, SEATS, ETC. T,; lines 150-297 confidence: high

So;/a Ko/ivisa thinks lay life is not easy for a wholly perfect holy life and considers cutting hair and beard, putting on yellow robes, giving up the world, and going forth.

So;/a Ko/ivisa chooses to abandon lay life, cut hair and beard, wear yellow robes, go houseless, and receive ordination.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, I, 7. RULES FOR FOOT-CLOTIIING, SEATS, ETC. T,; lines 299-452 confidence: medium

While apart and in meditation, Sona thinks that his heart has not been freed from the Asavas; he reflects that wealth remains at home and considers returning to the lower lay state to enjoy wealth and do good deeds.

Sona considers returning from renunciant life to household wealth, but after instruction continues practice and attains Arahatship.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) VH, 3. THE KATIIINA CEREMONIES. T59 / NINTH KHANDHAKA. / TENTH KHANDHAKA. ; / X, 4, 5' SCHISMS AMONG THE SAMGUA. 3! I; lines 12877-13012 confidence: medium

The Blessed One instructs Anuruddha, Nandiya, and Kimbila, goes to Parileyyaka, dwells in the Rakkhita grove at the foot of the Bhaddasala tree, and reflects that he now lives pleasantly alone away from contentious Kosambi monks.

The Blessed One withdraws from contentious Kosambi monks and the noble elephant leaves its crowded herd; both are described as living pleasantly alone and without a companion.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59 / NINTH KHANDHAKA. / TENTH KHANDHAKA. ;; lines 12121-12266 confidence: medium

Brahmadatta arrays the four hosts of his army and goes to war; Dighiti hears of it, judges that he cannot withstand even one attack, and flees the town with his queen-consort.

Dighiti, a weaker king, flees with his queen before Brahmadatta's attack, loses his kingdom, and lives near Benares disguised as a wandering ascetic.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59 / NINTH KHANDHAKA. / TENTH KHANDHAKA. ;; lines 12715-12863 confidence: high

Stanzas say that severe injuries and plundering may still find conciliation; one should walk with a wise, righteous companion if found, or walk alone like a king leaving a conquered realm or an elephant in the elephant forest.

The stanzas advise walking with a wise, righteous, constant friend if one is found, and walking alone if no such companion is found, using images of a king leaving a realm and an elephant in the forest.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) X, 4, 5' SCHISMS AMONG THE SAMGUA. 3! I / A'ULLAVAGGA. / SECOND KHANDHAKA. / C C 2; lines 17213-17351 confidence: medium

A Bhikkhu undergoing probation commits multiple Saṃghādisesa offences, does not conceal them, throws off robes, receives upasampada again, and is to be returned to the start of probation if he does not conceal them afterward.

The repeated sequence of throwing off robes and again receiving upasampada presents loss of monastic status followed by renewed ordination or admission.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) CTJLLAVAGGA. / SEVENTH KHANDHAKA. / I 1 . / VII, I, 2.; lines 10701-10790 confidence: high

Mahanama thinks that distinguished Sakya youths have renounced in imitation of the Blessed One, notes that no one from his own family has gone forth, and tells Anuruddha that one of them should do so.

The passage repeatedly frames the proposed act as going forth from household life into the houseless state, and Anuruddha ultimately decides to do so.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) CTJLLAVAGGA. / SEVENTH KHANDHAKA. / I 1 . / VII, I, 2.; lines 10701-10790 confidence: medium

Anuruddha goes to his mother and asks her permission to go forth from household life into the houseless state; the excerpt ends as she begins to reply.

Before going forth, Anuruddha approaches his mother and asks permission to leave household life.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) IX, 4, I. / IX, 4, I. / JTULLAVAGGA. / ZULLAVAGGA.; lines 14813-14935 confidence: medium

Gotami asks that women be allowed to renounce home and enter the homeless state; the Blessed One refuses the request.

Gotami asks that women be allowed to renounce their homes and enter the homeless state under the Tathagata's doctrine and discipline.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) IX, 4, I. / JTULLAVAGGA. / ZULLAVAGGA. / X, I, 3.; lines 14938-14976 confidence: high

Mahapajapati the Gotami cuts off her hair, puts on orange-coloured robes, travels with Sakya women to Vesali, and stands outside under the entrance porch with swollen feet, dust, sorrow, and tears.

The passage repeatedly frames the desired act as renouncing homes and entering the homeless state, while Mahapajapati physically leaves with Sakya women after cutting her hair and wearing robes.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) JSTULLAVAGGA. / JTULLAVAGGA. / K ULLAVAGGA. / VIII, 2, I.; lines 13183-13333 confidence: medium

Bhikkhus about to leave departed without ordering wooden articles and crockery, closing doors and lattices, or assigning sleeping-places; the items were spoiled and sleeping-places unprotected; a conduct rule for departing Bhikkhus is established.

Bhikkhus about to leave must arrange property, close doors and lattices, assign custody, and protect furnishings before setting out.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) JTULLAVAGGA. / ZULLAVAGGA. / X, I, 3. / JTULLAVAGGA.; lines 14979-15033 confidence: high

Ananda decides to ask on another ground and asks whether women who go forth from household life into the homeless state can realize conversion, the second Path, the third Path, or Arahatship.

The passage repeatedly describes leaving household life for the homeless state and states that accepting the Eight Chief Rules will be reckoned as Maha-pa^apati the Gotami's initiation.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) KULLAVAGGA. / VI, 4, I. / ISO AULLAVAGGA. VI, 4, 2. / VI, 4 , 3 -; lines 8549-8593 confidence: medium

The householder is told that it is not the proper time to visit the Blessed One, but that he should go early the next morning.

Anatha Pindika is intensely focused on visiting the Buddha, repeatedly wakes in anticipation, and leaves for Sitavana despite the time and conditions.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) KV LLAVAGGA. / CTJLLAVAGGA. / SEVENTH KHANDHAKA. / I 1 .; lines 10663-10698 confidence: high

The most distinguished young men of the Sakya clan had renounced the world in imitation of the Blessed One.

The passage states that distinguished Sakya youths renounced the world in imitation of the Blessed One.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) KV LLAVAGGA. / ETULLAVAGGA. / J 7) 5- / X, 19- 3 -; lines 16667-16845 confidence: medium

Addhakāsi, a courtesan who adopted religious life under the Bhikkhunis, wants to go to Sāvatthi for upasampadā by the Blessed One; men of abandoned life beset the road, so she sends a messenger asking what course to take.

Addhakāsi intends to travel to Sāvatthi to receive upasampadā from the Blessed One, but the road is beset by dangerous men.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) SEVENTH KHANDHAKA. / I 1 . / VII, I, 2. / VII, 1 , 3 .; lines 10793-10914 confidence: high

Anuruddha asks his mother to go forth; she answers that he and his brother are her only beloved sons and that she is unwilling to be separated from him while he is alive.

The passage repeatedly centers on leaving household life, overcoming familial and social obstacles, and physically departing toward the Blessed One.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VI, 4, I. / ISO AULLAVAGGA. VI, 4, 2. / VI, 4 , 3 - / VI, 4; 4-; lines 8661-8748 confidence: medium

“Go on, go on, O householder! Advance, and not retreat, shall profit thee.”

The householder is told to advance and not retreat; darkness and fear are dispelled as he proceeds toward the meeting at Sitavana.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VI, 4; 4- / VI, 4 , 6. / VI, 4 , 7 - / VI, 4 . 8; lines 8841-8884 confidence: low

The Blessed One instructs, arouses, incites, and gladdens Anathapindika with religious discourse, then rises from his seat and departs.

After instructing and gladdening Anathapindika with religious discourse, the Blessed One rises from his seat and departs.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VII, 3, 16- / XULLAVAGGA. / VII, 3, 17- / VII, 4?; lines 12134-12177 confidence: high

Devadatta is reported to have gone to Gaya-sisa taking five hundred Bhikkhus; the Blessed One tells Sariputta and Moggallana to go before the young Bhikkhus fall into destruction.

Sariputta and Moggallana are sent by the Blessed One to Gaya-sisa before the young Bhikkhus fall into destruction, and they set out after assenting.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VII, I, 2. / VII, 1 , 3 . / JPULLAVAGGA. / VII, I, 6.; lines 10965-11114 confidence: medium

Bhaddiya says that as a guarded king he was fearful and anxious, but now in forest solitude he is without fear, at ease, and peaceful.

Bhaddiya contrasts his guarded former kingship, filled with fear and anxiety, with present forest solitude characterized by fearlessness and ease.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VII, I, 6. / YIT, 2, 3. / VII, 2, 5 - / VII, 3 , 2.; lines 11308-11349 confidence: medium

Devadatta thinks the Blessed One denies him before the king and retinue and exalts Sariputta and Moggallina; he becomes angry, bows, passes with the Blessed One on his right, and departs.

Devadatta departs after anger at the Blessed One’s denial and after performing a bowing/right-hand passing gesture.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VIT, 3) 14. / VII, 3, 16- / XULLAVAGGA. / VII, 3, 17-; lines 12048-12131 confidence: medium

Devadatta creates a division in the Sangha and goes to Gaya-sisa hill with the five hundred bhikkhus.

After the division, Devadatta leaves for Gaya-sisa hill with five hundred bhikkhus.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) X, I, 3. / JTULLAVAGGA. / X, I, 4. / JTULLAVAGGA.; lines 15093-15185 confidence: high

The Blessed One says the good law would have stood for a thousand years if women had not been permitted to leave household life for homelessness, but with that permission it will stand for only five hundred years.

The Blessed One refers to women receiving permission to go out from household life and enter the homeless state under the doctrine and discipline.
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native american plains

Blackfoot Lodge Tales INDIANS AND THEIR STORIES XV / STORIES OF ADVENTURE / THE PEACE WITH THE SNAKES / THE PEACE WITH THE SNAKES 5; lines 655-742 confidence: high

The speaker says he is ashamed, intends to go to the Snake camp and give them his body, and tells the others to go home.

Owl Bear's relations leave him, and he continues alone toward the Snake camp.
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Blackfoot Lodge Tales KUT-0 -YIS 31 / KUT-0 -YIS 33 / KUT-O'-YIS 35 / THE BAD WIFE; lines 2006-2083 confidence: medium

In summer, the wife keeps urging a berry-picking trip despite danger from enemies; the husband agrees, takes the women on horseback, watches from a butte, and instructs them to flee if he signals.

The wife urges leaving camp for berries despite warnings of enemy danger, and the departure leads to attack, deaths, capture, and mourning.
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Blackfoot Lodge Tales OLD MAN AND THE LYNX / OLD MAN AND THE LYNX 173 / THE STORY OF THE THREE TRIBES / THE PAST AND THE PRESENT; lines 7094-7188 confidence: medium

The passage says the Blackfeet had once lived far north and east near Lesser Slave Lake, Peace River, and the Saskatchewan; it identifies Beaver Indians as northern neighbors, calls the Blackfeet a timber people, and reports with qualification that Chippeweyans drove them south and west before they moved toward the Rocky Mountains.

The passage describes an earlier northern/eastern homeland, a reported invasion, movement south and west, arrival at the Rocky Mountains, and later plains expansion.
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Blackfoot Lodge Tales ORIGIN OF THE MEDICINE PIPE / ORIGIN OF THE MEDICINE PIPE. II 5 / THE BEAVER MEDICINE / THE BEAVER MEDICINE IIQ; lines 5156-5237 confidence: high

After the dance, Api-kunni is ashamed, takes his robe and goose skin, leaves camp crying, reaches a lake with a beaver dam and beaver house, and falls asleep on the beaver house.

Api-kunni becomes ashamed after the dance, leaves camp at once, wanders without caring where he goes, and cries until he reaches the lake and beaver house.
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Blackfoot Lodge Tales SCARFACE 103 / I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9 / ORIGIN OF THE MEDICINE PIPE; lines 4933-5011 confidence: medium

The man waits, searches the camp, asks the people, fails to find his wife, concludes Thunder has stolen her, and mourns alone on the hills.

The bereaved husband leaves camp, asks animals for the location of Thunder's dwelling, ignores warnings, and continues toward a feared supernatural being's home.
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Blackfoot Lodge Tales SCARFACE 95 / SCARFACE 97 / SCARFACE 99 / SCARFACE 103; lines 4671-4723 confidence: high

Buffalo have not been seen, the pis'kun is useless, and hunters find no food; a man with two wives, a daughter, and two sons says the family will move toward the mountains to seek animals, beaver, and birds for survival.

Buffalo are absent, food cannot be found, and a household leader decides to move toward the mountains for possible game and other food.
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Blackfoot Lodge Tales SCARFACE 97 / SCARFACE 99 / SCARFACE 103 / I08 STORIES OF ANCIENT TIMES; lines 4726-4770 confidence: medium

The visitor asks why they give him no food; the old man says they have none, have been starving after game disappeared, and are on the fourth night of travel toward the mountains.

The household leaves to avoid starvation and is told by the young man that their travels are ended because a nearby camp has abundant buffalo meat.
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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

The speaker addresses the Sun, Above People, and Under Water People, says they have given food, and asks protection, survival, and long life before going to feared strangers who walk through water with dry moccasins.

The group says it is going to strange and feared people and asks sacred beings to protect them and let them survive.
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Blackfoot Lodge Tales THE BAD WIFE 43 / THE BAD WIFE 45 / THE BAD WIFE 49 / THE LOST CHILDREN; lines 2491-2521 confidence: medium

The children cross the river to play, stay near the bank for a time, go over a little hill, and play on a bed of sand and gravel.

The children cross the river to play away from the camp, and the chief orders the camp to move away and leave the other children behind.
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Blackfoot Lodge Tales THE BAD WIFE 49 / THE LOST CHILDREN / THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53; lines 2707-2771 confidence: medium

The girl does not follow the dog because she believes it is useless to return to the camp: her parents would not receive them and the chief might order them killed.

After the dog leaves, the girl decides not to return to the camp because she expects rejection and possible death, then travels away with her brother.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255 / RELIGION / RELIGION 257; lines 10526-10607 confidence: high

Old Man never dies; he left the Blackfeet, usually said to have disappeared westward in the mountains, promised care and return, and is expected by some elders to bring back the buffalo; some accounts place his disappearance in the East.

Old Man cannot die, leaves the Blackfeet, promises continued care, and is expected by some to return with the buffalo.
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Blackfoot Lodge Tales THE FAST RUNNERS / TWO WAR TRAILS / TWO WAR TRAILS 83 / TWO WAR TRAILS 85; lines 3847-3886 confidence: medium

E-kus'-kini starts on his last war trail from the Blackfoot crossing, leading six Sarcees as the seventh man.

The passage begins with the party setting out on a war trail, followed by the leader's claim that they started on a wrong day and his sleep-vision of their dead bodies.
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Blackfoot Lodge Tales THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53 / THE LOST CHILDREN 57 / THE LOST CHILDREN 59; lines 2970-3080 confidence: high

Mik-a'pi tells the mourner that Fox-eye was his near friend, vows to avenge him by going to war and taking many scalps, and says the mourners will paint their faces black when Fox-eye is avenged.

Mik-a'pi vows to avenge Fox-eye, refuses companions, prepares ritually, and departs alone for war.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR 245 / THE BLACKPOOT IN WAR 249 / THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255; lines 10455-10489 confidence: medium

Parties went where horses were abundant, were absent through summer and winter, returned the next summer or autumn with great bands of horses, and sometimes stayed away two years.

The passage gives a sequence of departure to horse-rich distant lands, prolonged absence, and return with great bands of horses and other goods.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR 245 / THE BLACKPOOT IN WAR 249 / THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255; lines 10455-10489 confidence: medium

Some war parties are said to have crossed the mountains and gone far enough west to see big salt water beyond, or west of, the Great Salt Lake.

War parties are said to have crossed mountains and gone far enough west to see big salt water beyond the Great Salt Lake.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR / THE BLACKFOOT IN WAR 243 / THE BLACKFOOT IN WAR 245 / THE BLACKPOOT IN WAR 249; lines 10206-10302 confidence: medium

Among the Blackfeet, a war party often originates in a dream; the sample dream describes a herd of horses on a certain stream, and followers who trust the dreamer's medicine join while women make moccasins and older male kin supply arrows, powder, and ball.

A Blackfeet war party often originates in a dream that announces a destination and desired horses, after which followers join the dreamer.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR / THE BLACKFOOT IN WAR 243 / THE BLACKFOOT IN WAR 245 / THE BLACKPOOT IN WAR 249; lines 10304-10367 confidence: medium

War parties may travel by day or night, sometimes crossing open prairie at night to avoid being seen, and they always travel on foot.

The passage describes a party setting out from the main camp, traveling on foot, distributing carrying duties, and treating the leader as planner and commander.
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Blackfoot Lodge Tales THE WOLF-MAN / THE WOLF-MAN 79 / THE FAST RUNNERS / TWO WAR TRAILS; lines 3732-3763 confidence: medium

At about fourteen, Screech Owl asks his father to let him join a large Blackfeet war party going against the Crees and Assinaboines; his father agrees, and he joins.

A fourteen-year-old joins his first described war party with his father's permission and receives a horse, a selected weapon, and a thunder bird feather headdress linked to the father's medicine.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES 5 / THE PEACE WITH THE SNAKES 7 / THE PEACE WITH THE SNAKES 9 / THE LOST WOMAN; lines 994-1067 confidence: medium

The wife wants berries and asks her husband to take her to a berrying place; he warns that Snake or Crow war parties travel there at that time of year.

The wife’s request leads the couple and other women to leave camp for berries despite the husband’s explicit warning about war parties in that area.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES 7 / THE PEACE WITH THE SNAKES 9 / THE LOST WOMAN / THE LOST WOMAN 1 5; lines 1070-1170 confidence: high

The man returns to camp, carries his child on his back, walks around mourning and crying for four days and nights without eating or drinking, then falls asleep exhausted while the people pity him and the child.

After prolonged mourning, the man announces that he is going away to look for his wife.
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Blackfoot Lodge Tales TWO WAR TRAILS 89 / STORIES OF ANCIENT TIMES / SCARFACE / SCARFACE 95; lines 4170-4262 confidence: high

Scarface asks a kind old woman for moccasins for a long journey; she makes seven pairs with parfleche soles and gives him pemmican, pounded meat, and dried back fat.

Scarface obtains provisions, leaves camp alone, prays to the Sun, and begins searching for the trail across distant landscapes.
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Blackfoot Lodge Tales XIV INDIANS AND THEIR STORIES / INDIANS AND THEIR STORIES XV / STORIES OF ADVENTURE / THE PEACE WITH THE SNAKES; lines 567-652 confidence: high

Owl Bear is introduced as a Piegan chief, brave and generous; he dreams of many scalped enemy bodies and believes he must go to war.

Owl Bear’s dream of enemy dead leads him to call a feast, announce favorable signs, and organize a war party.
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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 has the old man bring the daughter who acted badly and kills her, kills the younger woman after she says she loved her husband, tells the old people to live in the lodge with food, announces a journey, and receives directions to people at Badger Creek and Two Medicine near the pis'kun.

After resolving the old man's household conflict, Kut-o'-yis says he will journey, asks where people are, and proceeds to the pis'kun camp where another conflict is revealed.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1518-1593 confidence: medium

The father forbids the boys to pick up arrows after shooting. Nii9a wants an arrow to shoot a bird; Ka'aen objects, but Nii9a retrieves one.

The two brothers receive a father's prohibition; the younger brother breaks it and is immediately separated by wind from his brother and home.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2380-2423 confidence: medium

The mother makes a rib bow and tendon arrow; the boy asks where his uncles went, and she warns him not to seek the dangerous place.

White-Stone asks the direction of his uncles, leaves despite warning, identifies the buffalo connected to their deaths, and confronts the old woman who killed them.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2654-2697 confidence: high

After an old woman steps on an awl, the little girl and her brother flee and come to a large river.

The sister and brother flee together from an old woman who pursues them while threatening to kill them.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2395-2490 confidence: high

Rock and Beaver play with the big game-hoop; their father forbids rolling it with the wind, Rock disobeys despite Beaver's protest, and the hoop rolls to a rock lodge where an old woman takes it and invites them inside.

The father forbids rolling the hoop with the wind; Rock disobeys, and the runaway hoop leads the boys to the old woman's rock lodge.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2685-2779 confidence: medium

The camp scolds Beaver for releasing Crow; Beaver says he will get the buffalo himself. Little-Dog volunteers, saying he can transform into a swallow, a pup, and a spider; Beaver says he can transform into anything.

After Crow breaks his promise, Beaver declares he will get the buffalo himself and departs with Little-Dog using transformation powers.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2781-2877 confidence: high

Beaver forbids his wife to put sagebrush on the fire; after she does, he says he must leave, takes a white robe and plume, blows the plume into the air, rises to the sky, joins his brother, and both are identified as two large stars, Ashes-Chief and Stuck-Behind.

Beaver forbids sagebrush on the fire; after the prohibition is violated, he leaves his wife, rises to the sky, joins his brother, and the two become visible stars.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3174-3276 confidence: high

The chief’s daughter says she will marry Scar-Face when the scar disappears and mocks him; he leaves to seek help and decides to go to the Sun.

Scar-Face is rejected unless his scar disappears, leaves to find help, and decides to go to the Sun.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3376-3471 confidence: medium

In a Piegan woman’s version, a poor scarred young man is rejected by a girl, leaves camp seeking power, reaches Sun’s place, kills attacking swans, and meets Morning Star.

In the variant, the scarred young man is rejected, leaves the camp by himself looking for power, and eventually receives medicine-man status from Sun.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3724-3816 confidence: high

A poor family has six boys who lack red buffalo-calf robes and are mocked; the boys agree that if no red robes come next spring, they will go to the sky country.

The boys, mocked for lacking red robes, decide to leave earth and go to the sky, then are transported to the house of the Sun and Moon.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3724-3816 confidence: high

A woman with two children and a black birthmark on her calf disappears; she had been enticed away by a man who lived in the moon and met her while she was gathering wood.

The woman leaves earth for the moon, later wants to see her children, and returns to her former husband's lodge in men's clothing.
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Mythology of the Blackfoot Indians HISTORY AND GEOGRAPHY. / MATERIAL CULTURE. / ECONOMIC LIFE. / WARFARE.; lines 9707-9796 confidence: medium

An imitation of wupa'rEk involved men holding a blanket edge, beating it with wooden sticks, and singing; formerly a war or raid leader carried a buffalo-hide lodge to lodge, and anyone holding and beating it had to join the expedition. The custom is said to be shared by the Nez Percé.

The wupa'rEk custom is described as a prospective war-party or horse-raid leader carrying a buffalo-hide lodge to lodge; anyone who held and beat it had to join the expedition.
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Mythology of the Blackfoot Indians HISTORY AND GEOGRAPHY. / MATERIAL CULTURE. / ECONOMIC LIFE. / WARFARE.; lines 9707-9796 confidence: medium

De Smet witnessed preparations for an expedition against the Blackfoot: after the chief's announcement, young men prepared arms, moccasins, and rations; the evening before departure, the chief and followers performed a farewell dance at every lodge and received tobacco or other presents.

Two accounts describe pre-expedition lodge-to-lodge performance: farewell dancing with presents before departure and night prayer for scalps and ponies.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4172-4252 confidence: medium

The young woman asks the people to wait, then says that when the waters are warm she will go on the war-path and kill an enemy; the people laugh further at the idea of Scabby-Round-Robe doing this.

After public mockery, Scabby-Round-Robe leaves for the hills to sleep and wander until the waters are warm, saying he will return.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4964-5106 confidence: low

The Smoking-Otter tale opens with a white man, his wife, and a young unmarried Indian friend; the white man takes the Indian to a great water and lonely bird-nesting island, and later becomes suspicious because of his wife.

The next tale opens by moving the figures from ordinary relations to a lonely island on a great water, where the ground is covered with bird feathers and suspicion begins.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5516-5598 confidence: medium

The girl says they should go far away because it is a disgrace. The dog-man proposes returning with the water and leaving at night; she gathers food and moccasins, tells her mother she is going out, and leaves with him. The next morning the chief asks for the girl and the owner asks for the dog.

The girl and dog-man leave camp secretly at night, remain away for four years, have two children, and return to the girl's people.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5985-6076 confidence: medium

The woman warns her husband never to strike at her with fire; after he strikes at her with a fire-stick, she and the child vanish, and people see a buffalo cow and calf running from camp.

After the buffalo wife and child leave, the husband mourns, disguises his scent or appearance with buffalo-wallow filth, and searches for them among the buffalo.
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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: high

Whirlwind-Boy tells his old mother he wants to go away before she dies, agrees to take her, calls the camp to watch, takes her to a high cliff, becomes a whirlwind, and after reaching her she disappears; neither is seen again.

Whirlwind-Boy becomes a whirlwind, reaches the place where his mother sits, and both disappear permanently from sight.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: medium

Horned Toad goes from one lake to another to see Frog, coaxes her to return with him, and they start back while rain falls hard.

Horned Toad and Frog depart from one lake toward another; rain stops, heat nearly kills them, rain returns, and they reach the destination.
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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: medium

The Great Spirit makes a big cross for Old Man; Old Man asks for another man, tires of carrying it, is told to teach people and animals, while the other man becomes a traveller and the first pair attempts to build a mountain to the sky before many languages arise.

Old Man declines or tires of carrying a cross; another man carries it, tires, and is sent away as a traveller.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14392-14518 confidence: high

The hoop falls into the water and turns into a water-buffalo; Lodge-Boy shoots the animal, cuts it open, and Thrown-Away comes out with his hoop.

The central figures are two boys or brothers who leave or travel, face a sequence of monsters and dangerous peoples, receive aid, and return to the mother’s lodge or home.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: medium

Two boys camp under a pine tree with a fire; Nii'neyunc appears, seizes them after they shoot arrows, and flies east to an island in the big sea.

Nii'neyunc seizes the boys after they shoot at him and carries them east to his island home in the big sea.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: high

The boy leaves a rabbit skin with his mother as a life-token, goes toward the mountains and burning earth, and loses first one foot and then the other while trying to cross red-hot ground.

Before going to his distant grandfather, the boy tells his mother to keep the rabbit skin as a life-token that will break if he is killed.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15334-15455 confidence: medium

The colt tells its owner he is rich and no longer needs it, asks to be returned to the place where it was found and released, and the boy obeys while crying.

The speaking colt asks to be taken back to the place where it was found and turned loose after its owner becomes rich.
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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: high

The ancient Crow and Hidatsa live together; chiefs Has-a-tattooed-face and New-moon-face are named; after a buffalo is killed near the Missouri, the Crow division receives none of the manifolds, New-moon-face’s party is offended and goes to the mountains, while the Hidatsa go another way and raise corn and pumpkins.

Both accounts link the Crow-Hidatsa separation to a buffalo-stomach portion being withheld from the Crow, followed by the Crow group leaving toward the mountains.
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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

The young man and his comrade speak away from the river, say they dislike the other people, ask the chief to move upstream toward the mountains, and describe hunting on foot by driving animals toward rocks; they plan to break camp secretly at night and scatter before reuniting.

The departing group plans to leave while others sleep, breaks camp at night, scatters, later reunites, and cannot be tracked by the remaining camp.
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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: high

The tradition names the separation of Crow and Hidatsa, says they once lived together under two named chiefs, describes a killed buffalo whose manifolds were not shared with the Crow, and states that New-moon-face’s party went to the mountains while the Hidatsa went elsewhere to raise corn and pumpkins; a note says the Hidatsa account is similar.

Both accounts connect the Crow-Hidatsa separation with the Hidatsa side withholding buffalo stomach or manifolds from the Crow.
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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: high

The group leaves while the others sleep, scatters and later reunites; when the camp wakes, many lodges are gone and people say, “These people are like ghosts.” Trackers cannot find the tracks, and some connect the departure to the failure to give Crow stomach from the buffalo.

The departing group waits until others sleep, breaks camp in scattered directions, reunites, and cannot be tracked by the remaining people, who compare them to ghosts.
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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

At night two young men talk away from the river, say they dislike the other people, and ask the chief to move camp upstream toward the mountains and the Yellowstone River. They say they can hunt in the mountains by driving animals toward rocks.

The Crow move to the mountains, hunt buffalo there, and later gain many horses through war parties.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14992-15088 confidence: medium

Spotted-rabbit is described as exceptionally good-looking and wealthy in horses; his father is killed in war; his widowed mother gives away property, wounds herself, walks barefoot with a cane, cries among the camp, and the people cry with her.

After his father is killed and his mother mourns publicly, Spotted-rabbit gives horses for war clothing, says he will be a Crazy Dog because his father died, and withdraws outside the camp under an elder clansman’s direction.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7810-7911 confidence: high

The tale begins with a boy who fell into fire and burned his face; as a man he dislikes his face, stays inside his tipi, and paints his face when going out.

The young man leaves camp for the mountains, makes shelters, and goes out for a vision because he hates one side of his burned face.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8040-8135 confidence: high

The next spring and fall, the birds and Seven Cranes repeat the plan to take him and bring him back. At the fall departure, he lays down arrows and blanket, mounts the largest crane, the cranes sing, and they fly upward to where the sky touches the earth.

The young Crow man travels on a crane’s back, flies upward, reaches the place where the sky touches the earth, and continues toward the birds’ land.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: high

The next spring and fall, birds repeat that they will take him; the Seven Cranes say they will take him and return him, tell him his people should not mourn, smoke with him, have him lay down arrows and blanket, and tell him to mount the biggest crane before they sing and fly up.

The Crow mounts a crane, the cranes sing and fly upward, and the travelers reach the place where the sky touches the earth.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8435-8532 confidence: medium

The woman scratches because of lice, is seen by the returning young man, transforms into an owl with claws out, and the parents decide to send him home because he knows what he is.

After learning that his real people are alive, the young man is sent home with instructions and protective help.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8500-8597 confidence: medium

The woman removes her dress to louse herself; the young man returns unexpectedly and sees her; she transforms into an owl with claws out, and the parents say he now knows what he is and should be sent home.

After the raven’s statement and the owl transformation, the guardians say his real people are alive and that they will send him home.
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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

In the Tyrant and Poor Young Man tale, a bad man regularly takes horses, property, and young women; he accuses the poor young man and tells him to depart; the comrade gives tools and weapons, while the young woman packs fine meat on her tame dog and leaves at night.

A tyrannical man accuses the poor young man and orders him to depart; the young man and woman leave with provisions but later become hungry and lean when food and hunting fail.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8704-8813 confidence: medium

In the opening of The Tyrant and the Poor Young Man, a camp man regularly takes horses, property, and young women; he accuses the poor young man of loving his younger wife and tells him and his comrade to depart.

A man who seizes property and women accuses the poor young man concerning his younger wife and orders departure, after which the young man and woman leave at night.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9436-9544 confidence: medium

The wife tells her husband she has been told to seek workers and that horses for him, a roan and a big-bellied mare, are at the fork of the Musselshell River.

After the Moon’s advice and the claim of horses at the Musselshell fork, two young men accompany the husband at night toward the promised horses.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9501-9609 confidence: medium

The wife tells her husband about horses at the Musselshell fork; he has her prepare turnip pudding and call four brave young men, offers them some horses, and two of the four doubt him while two decide to go.

The wife reports Moon-given information about horses at the Musselshell fork; helpers are recruited, gear is made, songs are sung, and the party leaves after dark toward the named place.
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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

Two men make many moccasins, follow buffalo tracks for three or four days, catch up to the hindmost buffalo, see light ahead, and follow the buffalo to another land.

Two men follow buffalo tracks into another land through a route later called a tunnel and bring buffalo back to earth.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11098-11193 confidence: medium

Buffalo that had been made disappear; Ci'rape' finds their den in rocks; two men make many moccasins and follow the tracks for three or four days.

The people search for the disappeared buffalo, follow tracks through a rock den area, and reach another land inhabited by giants.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11231-11326 confidence: high

In “The Deserted Children,” boys and girls play away from camp; an enemy approaches, the people flee believing the children killed, and the children return to find the camp gone.

Children are left behind when the camp flees, then gather materials and establish life away from the original camp.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11825-11914 confidence: high

A brother-in-law urges the husband to kill and eat his wife; the husband refuses. The sister-in-law warns the woman, who feeds others except the threatening man and says she will go away to live.

Turtle-woman explicitly says she wishes to live and is going away, then relocates with her sister-in-law to a high hill and shelter.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11890-11979 confidence: high

The brother-in-law proposes killing and eating Turtle-woman; her husband refuses; the sister-in-law warns Turtle-woman; Turtle-woman withholds rabbit from the aggressor and announces she is going away to a high hill.

Turtle-woman announces she is going away, goes to a high hill and game-rich place, and establishes a shelter apart from the threatened lodge.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11917-12013 confidence: high

The Hidatsa chief’s younger wife is the wounded man’s mistress; she secretly makes moccasins, prepares corn balls and hash, hides the food in a cache, and asks an honest man about reaching the place.

The wounded man’s mistress secretly prepares travel gear and food, obtains directions, and sets out over a long route to reach him.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11982-12078 confidence: high

Back home, the party reports the injury and the brother’s stay; the Hidatsa chief’s younger wife, the wounded man’s mistress, secretly makes moccasins, caches food, and asks an honest man about reaching the place.

The mistress secretly prepares moccasins and food, asks how to reach the wounded man despite risks of freezing or being killed, and then sets out.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12016-12109 confidence: medium

The woman follows a route of flats, rocks, hills, river ice, Bighorn River, bends, Pompey’s Pillars, Arrow/Pryor Creek, and a high rock while trying to reach On-top-of-the-bull.

The woman travels by named landmarks to reach the abandoned injured man.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12016-12109 confidence: high

The tale titled 'The Man who rescued his Brother-in-Law' begins: a young girl refuses suitors, her brother’s war party is destroyed, she promises marriage for part of his body, and a young man prepares moccasins and arrows and departs.

The young man confirms the marriage condition, prepares moccasins and arrows, and sets out to search the battlefield and enemy camp area.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12274-12362 confidence: high

The orphan decides to go after the young woman's brother; his grandmother objects but makes him moccasins, and he reaches the Sioux camp.

The orphan departs to recover the young woman's brother, enters the enemy camp, frees him, survives capture, and leads him homeward.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12744-12841 confidence: high

Six men leave at night, cross at the mouth of the Little Horn, approach the Sioux camp area, and Barl'te wishes to take his men home safely and give something to each clan father; he then scouts from a high hill and sees two men butchering.

Six men depart at night on the warpath, Barl'te wishes for safe return and gifts for clan fathers, and the party returns with horses, two of which are given to a clan father.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12956-13034 confidence: medium

Cunning-man tells the plain man to prepare a horse and ten days’ rations, tells the woman to get even and elope, and stealthily brings her out; the brother gives powder, bullets, and a brown horse, and the pair ride double away.

The couple leaves camp with horse and rations, moves into the mountains, and becomes hungry and weak after unsuccessful hunting.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13067-13161 confidence: high

The husband asks why the woman gave turnips to the poor young man, she denies involvement, and he strikes her head so that it bleeds; she goes to her parents' lodge.

After the husband injures the woman, Cunning-man advises her to leave with the young man and instructs both to prepare for absence from camp.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13132-13226 confidence: high

The young man waits by the woman's lodge; the husband sees him, accuses the woman about giving him turnips, strikes her head, and she goes bleeding to her parents; people comment that the rich man had taken his friend's wife too.

After the husband accuses and injures the woman, Cunning-man advises her to marry the young man and to leave camp; the pair depart at night and stay away in the woods and mountains.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13535-13620 confidence: low

At high water in spring, Knife leads boys to a big river near the captors' camp, identifies himself as Crow and as Knife, asks for Comes-from-across, learns the head chief is her husband, receives her conditional promise to marry him, and escapes pursuers through the woods.

Knife times journeys by spring high water and fall shallow water; the river separates him from the captors' camp, and Comes-from-across later returns home.
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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 old woman warns the boy not to go to a hill with a yellow stone, describing it as especially dangerous and cunning.

The boy is warned not to go to multiple dangerous places, but he goes to them and confronts the dangers.
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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

The woman sees earth and her people after digging up a turnip and later after moving buffalo chips; her husband arranges for buffalo sinew after saying he cannot keep her there.

The woman and son are lowered through an enlarged hole using strings made of buffalo sinew; the rope breaks and the boy survives below.
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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 woman disobeys, sees her people below, and is lowered with her son by sinew through a hole; the rope is too short, a stone breaks it, the woman dies, the boy survives, and his father above watches him.

The woman and boy are lowered through a hole from the place above; the sinew rope fails, the woman dies, and the boy reaches the ground and continues the tale.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3752-3847 confidence: medium

The old woman warns the boy away from a creek with dangerous beavers; he goes, kills a sleeping beaver, takes its tail as a knife, and gives it to her.

The boy repeatedly goes to places after being warned not to go: the beaver creek, the second creek, and the white tent on the ridge.
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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 mother warns the boys not to go to dangerous places, but they seek out the buffalo, Red-woman, and the white tipi anyway.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4541-4633 confidence: medium

“Let us find out what our father told us not to do.” The boys touch the hoop before it falls.

The touched hoop rolls away, cannot be stopped or shot through, crosses a hill, reaches a lake tipi, and sticks to a lodge pole there.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4606-4698 confidence: medium

The father forbids touching the netted hoop until it falls; the boys touch and roll it, the hoop keeps rolling, and they follow it over a hill to a lake with a large half-red, half-striped tipi where the hoop sticks on a lodge pole.

The father forbids touching the hoop before it falls; the boys intentionally test the prohibition, and the hoop leads them away to the lake tipi.
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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 father repeatedly warns the boys not to visit dangerous places, but they deliberately go to the tree, the coulee, and the buffalo.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4841-4939 confidence: medium

The father warns the boys that a buffalo on the other side swallows anyone who goes there; the boys go with long willows carried crosswise, and the buffalo swallows them before the supplied passage breaks off.

The father warns the boys not to go to a buffalo that swallows people, but the boys go there and are swallowed.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5641-5748 confidence: medium

Buffalo-woman takes her son outside and leaves; Corn-woman prepares to leave and tells Looks-down to follow Buffalo-woman, not her, saying she is far back in the ground.

After the quarrel, Buffalo-woman takes her son and leaves; her child turns into a calf, and Looks-down flies as a bird to seek her.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5706-5813 confidence: medium

The boys grow up; the Buffalo-boy named Calf has a batsl' kisua game, the other boy is jealous, and they fight. Corn-woman and Buffalo-woman quarrel and exchange accusations about tiring people, starvation, a black wet nose, and saving people from starving.

After the boys fight and the mothers quarrel, Buffalo-woman leaves with her son, and Corn-woman also prepares to depart while directing Looks-down to follow Buffalo-woman.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6027-6133 confidence: high

The buffalo wife asks not to be called names; after the husband marries again, he calls her like a ghost, and at night she and the child disappear, leaving buffalo and calf tracks at the camp edge.

The buffalo wife forbids name-calling; when the husband calls her like a ghost, she and the child leave during the night.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6070-6164 confidence: medium

The buffalo wife forbids being called ghost-like; the husband later says she is almost like a ghost; she says she will go home, disappears at night, and the tracks become buffalo tracks farther along.

The buffalo wife forbids a ghost-like comparison, leaves when it is spoken, is tracked by human-to-buffalo tracks, and later returns with the husband.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6070-6164 confidence: medium

The next tale begins with a good-looking girl who refuses suitors, says without meaning it that she wants Worms-in-his-face, and is followed by his arrival; he appears good-looking, lies beside her at night, leaves at dawn, and she follows him to a high peaked hill.

Worms-in-his-face lies beside the young woman at night, leaves around dawn, and she follows him to a high peaked hill.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6261-6357 confidence: high

During the pursuit, the woman throws a stick, stone, manifolds, and aco'xe behind her; they become thick woods, high rocks, ridged rough hills, and large holes while she approaches the mountain tent.

As the woman flees, objects thrown behind her become woods, rocks, rough ridged hills, and large holes that delay the pursuing husband.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6360-6454 confidence: medium

Black-wolf says they can do nothing and will die. He sends one dog to the mountain and the bear-dog to creeks and thick woods. The brothers shoot arrows through the smoke hole and follow them far away; the small boy shoots two arrows and takes his sister.

The brothers shoot arrows through the smoke hole and follow them to a far-away landing place; the boy shoots two arrows and takes his sister.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6425-6519 confidence: medium

The brothers stand around the fire; the eldest shoots an arrow through the smoke hole and follows it to far ground, the others do likewise, and the small boy shoots two arrows while taking his sister along.

The brothers flee by shooting arrows through the smoke hole and following them to distant ground; the small boy uses two arrows and takes his sister along.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6760-6859 confidence: medium

Camp-Boy is a handsome young man who stays home while peers go on warpaths; his clansmen name him Camp-Boy, his left-handed friend urges him to go, and his father burns himself in anger, prompting Camp-Boy to resolve to go and sing praise songs.

Camp-Boy is named for staying home while peers raid; after urging by his friend and his father's self-burning, he resolves to go and sing praise songs.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7158-7250 confidence: medium

In Red-hair's Hair, a young woman says the suitor may marry her if he brings Red-hair's hair; he asks another Indian where Red-hair is, is warned it is far, takes one hundred arrows, and sets out.

A young woman conditions marriage on the suitor bringing some of Red-hair's hair; he learns the direction, takes arrows, and sets out for a far place.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7223-7315 confidence: medium

At the beginning of “Red-hair’s Hair,” a young woman makes marriage conditional on the suitor bringing Red-hair’s hair; an advisor says the place is very far, and the young man departs with one hundred arrows.

A prospective bride says the suitor may marry her only if he brings Red-hair’s hair; the suitor departs toward the distant target.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7253-7357 confidence: high

The young man says the girl will not marry him unless he fetches Red-hair's hair; helpers debate, identify two young women as white-tail deer and ant, make female body parts for him, and call the wolverene to transform him into a woman.

The young man departs to obtain Red-hair's hair because the girl requires it for marriage, then returns with it and marries her.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7517-7611 confidence: medium

A strong young hunter with bow, arrows, and knife touches a light-colored water-like skin with an arrow; it bursts, he loses consciousness, and he wakes on a high rock in the center of a lake with water all around.

The young hunter bursts a strange water-filled skin, loses consciousness, and wakes stranded on a high rock in the middle of a lake, where Thunder explains the task he was brought to perform.
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Teton Sioux Music BEOOING DANCE / PLOTS OF GRASS-DANCE SONOS / THE GAME OF HIDING A STICK / MISCELLANEOUS SONGS; lines 36258-36315 confidence: medium

"he is gone to war"; "you said"; "I love him"; "I am sad"

The lyric states that a male figure has gone to war, making departure the clearest supported motif element.
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Teton Sioux Music BUBEAU OF AMEBICAN ETHNOLOGY / TETON SIOUX MUBIC / BUBEAU OF AMEBICAN ETHNOLOGY / WOKDS; lines 25720-25874 confidence: high

Opening song: speaker was courting, was told he had no horses, and roams over the land; editor says the song is personal rather than society-based and may have been sung before war-party departure, with some resemblance to Red Fox's war song but an opposite idea.

The section places a personal song before the possible departure of a war party and describes warriors preparing, following a leader's directional wolfskin, and walking silently.
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Teton Sioux Music BULLETIN 61 PLATE 68 / WOBD8 / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY; lines 30175-30314 confidence: medium

A friend and eleven others joined Old Buffalo, making thirteen in the party; he was leader; the expedition took place in the coldest winter moon, with deep snow; Old Buffalo was lame and angry; women made warm clothing and moccasins.

The party departs in the coldest winter conditions, with deep snow, no shelter, improvised sleeping places, and an eleven-night journey.
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Teton Sioux Music BULLETIN E1 PLATE V / E-BUFFALO-WALKINQ / BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13 / TETON BIOUX MUSIC; lines 8591-8779 confidence: medium

The translated words include: "on the warpath," "I give place to none," and "with dauntless courage I live."

The song is said to be used before the departure of a party going on the warpath or searching for buffalo, and its words emphasize courage on the warpath.
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Teton Sioux Music BUREAU OF AMEBICAN ETHNOLOGY / BUREAU OP AMEMCAN ETHNOLOGY / MN8M01R1 / TETON 6I0UX MUSIC; lines 24656-24809 confidence: medium

The expedition matter was discussed in tribal or chiefs’ council; scouts were selected by council or military societies, and the selection and sending procedure is said to be similar to that before the Sun dance pole search or buffalo hunt.

The tribal expedition involves selected scouts leaving at night, reporting back, and the tribe then taking up its journey as a unit.
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Teton Sioux Music BUREAU OF AMEBIGAK ETHNOLOGY / BUBEAU OF AMEEICAN ETHNOLOGY / IS - / BUREAU OP AMEBIGAN ETHNOLOGY; lines 17629-17707 confidence: medium

White Shield held the stone in his palm and said it would disappear; Bull Head watched it closely and reported that it suddenly vanished; the time a stone is absent depends on the distance it must travel.

The stone vanishes from White Shield's hand, is absent for a time linked to the distance it must travel, returns at the door, and communicates a message about the missing articles.
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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: high

Spirit bundles lay beside their spirit posts during the day; the actual release of the spirits came when the bundles were opened by the a'taya itaq'dai.

The actual release of spirits is said to occur when spirit bundles are opened, and the final unwrapping lets the spirit of Weasel Bear's child depart.
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Teton Sioux Music BUREAU OF AMERICAN ETHNOLOOY / XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY; lines 27585-27848 confidence: medium

The note says the song was likely often heard in old days, when many who went with war parties did not return.

The prose frames Song No. 152 in relation to people who went with war parties and did not return; Songs No. 152 and No. 153 speak of someone who has gone or gone again on the warpath.
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Teton Sioux Music BUREAU OP AMEMCAN ETHNOLOGY / MN8M01R1 / TETON 6I0UX MUSIC / TWO SHIELDS; lines 24812-24832 confidence: high

The songs are described as common war songs or “wolf songs” sung before a war party departed; many mention the wolf because “the life of a warrior was supposed to be like that of the wolf.”

The passage describes common war songs or wolf songs sung before the departure of a war party.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6017-6102 confidence: medium

After a gathering, the Sans Arc band moved west seeking buffalo and other game for winter supply but found none; a council selected two young men to go in quest of buffalo and other game, and they left on foot, separated, and met again at an agreed place.

After scarcity, a council selects two young men who leave on foot to seek buffalo and other game.
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Teton Sioux Music DREAMS CONCERNING THE BUFFALO / BUREAU OF AMERICAN ETHKOLOGY / BUREAU OF AMERICAN ETHNQLOGY / DREAMS GONCERNINQ THE ELK; lines 13116-13197 confidence: medium

In the dream, someone comes to the tent door, says he has come for Brave Buffalo, and leads him on a long difficult journey to a beautiful lodge painted yellow outside with its door facing southeast.

A visitor comes for Brave Buffalo in a dream and leads him on a long difficult journey to a beautiful lodge.
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Teton Sioux Music E-BUFFALO-WALKINQ / BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13 / TETON BIOUX MUSIC / J J J; lines 8863-8973 confidence: high

"song of departure was reserved for use at the Sun dance" and was sung as four young men left camp to select the tree for the sacred pole.

The departure song is used as four young men leave camp for the woods to select the tree for the sacred pole.
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Teton Sioux Music MN8M01R1 / TETON 6I0UX MUSIC / TWO SHIELDS / BUBEAU OF AMERICAN ETHNOLOGY; lines 25135-25435 confidence: medium

No. 128 is titled “Friends, Go On,” sung by Two Shields; the gloss addresses friends, says “you go on,” and says that the younger brother is coming on the warpath.

The song says that friends should go on and that the younger brother is coming on the warpath.
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Teton Sioux Music N WITH WAR INSIGNIA OF A RELATIVE / BUREAU OF AMERICAN ETHNOLOOY / XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY; lines 27443-27582 confidence: medium

The translation gives the idea: “you may go on the warpath”; when “you return,” “I will marry you.”

Both translations include going on the warpath, and the Siya'ka rendition promises marriage when the addressee returns.
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Teton Sioux Music OANCE ORNAMENT MADE OF HAIR / TETON SIOTTX MUSIC / N WITH WAR INSIGNIA OF A RELATIVE / BUREAU OF AMERICAN ETHNOLOOY; lines 27217-27326 confidence: medium

The gloss identifies Bobtail Bear as a man’s name and glosses phrases including “said this,” “and,” “went away, never to return,” and “Crow Indians.”

The song gloss includes the phrase “went away, never to return.”
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Teton Sioux Music RHYTHM OF DRUM / RHYTHMIC UNIT OF SONG / METRIC UNIT OF VOICE (TEMPO) / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 32548-32638 confidence: high

Old men decide whether a hunt is advisable, consult society leaders, and select young men known for truthfulness, duty, readiness, ability, and knowledge; selection is described as a great honor because the tribe depends on them for food.

The tribe’s elders and society leaders select searchers, and the selected party departs camp to find buffalo needed for food.
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Teton Sioux Music RHYTHM OF DRUM / RHYTHMIC UNIT OF SONG / METRIC UNIT OF VOICE (TEMPO) / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 32548-32638 confidence: high

The departure is a major event in the camp circle; a high-standing man starts the party, an upright stick is set in the ground, and he leads the men single file around it. The stick signifies an enemy or buffalo, and only one who has killed such may strike it.

A high-status starter leads the searchers single file around an upright stick that signifies an enemy or buffalo before departure.
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Teton Sioux Music RHYTHM OF DRUM / RHYTHMIC UNIT OF SONG / METRIC UNIT OF VOICE (TEMPO) / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 32548-32638 confidence: high

Horseback escorts are ready, the probable direction of buffalo is pointed out, and the party starts that way, moving with a dancing step; no drum or rattle is carried, and a song is sung.

A song is sung when the party departs, and another song is sung when the party returns.
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Teton Sioux Music TETON SIOTTX MUSIC / N WITH WAR INSIGNIA OF A RELATIVE / BUREAU OF AMERICAN ETHNOLOOY / XBTON SIOUX MUSIC; lines 27329-27440 confidence: medium

Interlinear song text and gloss: “he said,” “went away, never to return,” “older sister,” and “the songs [in honor of warriors who return victorious] you must learn.”

The song gloss states that a male figure went away, never to return.
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Teton Sioux Music WOBD8 / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / BTJUEAU OF AMERICAN ETHNOLOGY; lines 30448-30574 confidence: high

Old Buffalo describes a Sioux moving camp; after five men return with thirty stolen horses, he plans his own horse-taking expedition, proposes traveling secretly in the creek, and leaves at night with a volunteer after one invited man withdraws.

Old Buffalo plans to leave without telling anyone, conceal the route by traveling in the creek, and departs with a companion while others sleep.
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Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 27851-27930 confidence: high

Red Fox remembers his mother warning that if he went on the warpath she would take a lariat and hang herself; he says she meant to discourage him from running away with a war party.

Red Fox leaves home without permission and follows a northbound war party while still equipped only for a child’s bird hunt.
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Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 28000-28120 confidence: high

In winter Eagle Shield cooks food, invites men to a feast, says he wants to go on the warpath, explains that Crow horses are easier to take in winter, asks women to make moccasins, and plans to start in the evening.

Eagle Shield recruits men through a feast, arranges moccasins, waits until the village is asleep, and then the party departs into winter conditions.
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Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 28122-28190 confidence: medium

The party eats, stores food in trees for the return, follows snow tracks, and views the Crow camp from buttes.

The account follows an outward movement toward the Crow village, horse capture, pursuit, and return home with the herd.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: medium

A young man wrongfully accused by his father’s second wife is abandoned on an island, flies across a lake in gull’s skin, passes closing cracks by throwing fish, returns to his abused real mother, orders the rival’s baby thrown into fire, and kills his father with heat from pulled-down sunbeams.

One accused youth is abandoned on an island and returns by gull-skin flight; Teze'xnin is made to fall into water from a chopped tree but escapes and becomes strong.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14594-14754 confidence: medium

A runaway boy meets Crow over several days, gambles with him over clothes and scalps, loses his scalp, later has a poor boy win a race for him, regains the scalp and property, partially restores Crow’s goods, kills his older brother, and hears of a prairie-dog ceremony and Crow’s later warning message.

The hero runs away after being offended by his older brother, and two boys run away after maltreatment by old people.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10759-10862 confidence: high

An orphan boy raised by grandparents is strapped to a travois while his grandmother fetches wood; a dog chases a jackrabbit, runs away with the baby, and the child is lost despite a search.

The orphan boy is carried away and lost, then buffaloes find, nurse, raise, instruct, and escort him back near his human camp.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11268-11360 confidence: medium

The buffalo-woman returns to her father with the calf; her husband pursues her to the buffalo camp, where the old buffalo arranges a buffalo dance and the buffalo trample the man to death.

The buffalo-wife returns to her father after the race, and the husband follows her to the buffalo camp.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11363-11446 confidence: medium

When the boy is grown the woman goes home across the mountains; Jack-Rabbit follows. The text then names a fragmentary piqued buffalo-woman story: a calf points to a spring, prepares his father for buffalo-camp tests, helps him identify his son among calves, but Jack-Rabbit fails the last test and is killed.

The wife goes back home across the mountains; in the fragmentary buffalo-woman sequence, Jack-Rabbit enters a buffalo camp and must recognize his son among calves, aided by signals, but fails the last test and is killed.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12020-12091 confidence: high

The man travels north, kills a buffalo, meets a big wolf who offers help if fed and cared for, and hears from the wolf about bad places ahead; the man mentions holy grandmothers or female manitous who may help him.

The husband packs his belongings, departs northward, and gains a wolf companion who scouts, guides, and aids him during the quest.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12420-12496 confidence: medium

The people live in a camp circle; the chief has two sons; the older son cares for the fox-dance; members prepare in their dance lodge and go around the camp circumference.

The younger brother is humiliated by the older brother over the horse, becomes ashamed, takes moccasins, and sneaks away from camp.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 13156-13240 confidence: medium

People camp in winter without arrow feathers; an old man sends his three sons and son-in-law to get feathers from his brother in another camp.

Both variants begin with a shortage of arrow feathers and a journey to a kinsman’s camp or tribe to obtain them.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8335-8448 confidence: medium

The people pack their travois, muzzle dogs, and run away; the children learn that everyone is gone and cannot find the tracks, though a pitying old woman has hung up moss to point the way.

The people run away while the children are unaware, and later the returned girl is rejected by her parents.
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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 Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8643-8730 confidence: high

Icma' plays with other boys, kills boys in quarrels with a single blow, and tells his father he will go traveling because he does not want to kill any more boys.

After killing other boys with single blows, Icma' says he does not want to kill more boys and leaves to travel.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9577-9662 confidence: high

Inkton'mi tells the youth not to look back until he reaches the other side of the hill. The youth looks back and is drawn back to the camp. His 'sister' repeats the warning and tells him to eat corn. He obeys, crosses the hill, returns to his starting place, finds his three lost brothers, and tells his story.

Inkton'mi tells the youth not to look back before crossing the hill; when the youth looks back he is drawn back to the camp, and when he obeys he crosses the hill and returns to his starting place.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / THE WHITE BUFFALO HIDE / THE QUEST OF FOOD / THE RITUAL OF THE WHITE BUFFALO HIDE; lines 18493-18581 confidence: medium

Part IV opens with a chiefs' song about the council deciding the hunt route; the people start toward the lowing herds; the herds retreat but are seen at a distance.

The people start toward the herds, runners search and return with news, hunters take animals, and boys carry meat back for the sacred feast.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 17 / TIPIS / WESTERN MOVEMENTS; lines 4799-4834 confidence: medium

The passage refers to Omaha movement south to the Ohio River and says they parted from the Quapaw on the Mississippi at the mouth of the Ohio.

The passage preserves a traditional account of the Omaha separating from the Quapaw, following a river to its headwaters, and wandering northeast.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 17 / TIPIS / WESTERN MOVEMENTS; lines 4799-4834 confidence: medium

The passage refers to Omaha movement south to the Ohio River and says they parted from the Quapaw on the Mississippi at the mouth of the Ohio.

The Omaha are said to have parted from the Quapaw, with later movements described after that separation.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGV TWENTY-SEVENTH ANNUAL REPORT PLATE 1 / FRANCIS LA FLESCHE / FOREWORD 31 / LOCATION; LINGUISTIC RELATIONSHIPS; lines 1757-1796 confidence: high

Traditions of the stock speak of movement from east to west over a long period; the early habitat is uncertain but seems to have been among the Appalachian mountains, with legends indicating knowledge of a large body of water nearby.

The passage explicitly states that traditions speak of movement from east to west over a long period of time.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 3 / WHITE EAGLE (XITHA'CKA) / THE WAZHA'ZHE GENS; lines 2588-2657 confidence: medium

Wakon'da made the Wazha'zhe, commanded them to go, and the people traveled toward the setting sun until they reached a great water.

Wakon'da repeatedly commands the people to go, and they travel through successive places.
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The Omaha Tribe DEPARTURE OF A DEFENSIVE WAR PARTY / RALLY SONG / WARFARE / WARFARE; lines 28749-28778 confidence: medium

“Have they not cried! Day approaches. He! Leader, lead me!”

The translated song calls for the leader to lead the speaker as day approaches, within a warfare context.
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The Omaha Tribe DEPARTURE CEREMONIES OF AX AGGRESSIVE WAR PARTY / J- O O / I N I / N I S; lines 27949-28118 confidence: medium

“Double Drum-beat” appears within the musical transcription.

The locator explicitly identifies the passage as belonging to departure ceremonies of an aggressive war party, and the passage itself presents a musical/ritual item with drum-beat marking.
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The Omaha Tribe FRANCIS LA FLESCHE / A MEMBER OF THE OMAHA TRIBE / CONTEXTS / CONTENTS 21; lines 758-969 confidence: medium

The warfare section lists the Sacred War Pack, departure ceremonies, scouts, return of a war party, war honors, weapons, the Sacred Shell, and the Cedar Pole.

The warfare contents explicitly list departure ceremonies for aggressive and defensive war parties and the return of a war party.
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The Omaha Tribe FRANCIS LA FLESCHE / FOREWORD 31 / LOCATION; LINGUISTIC RELATIONSHIPS / TRIBAL CONCEPT; THE NAME OMAHA; lines 1798-1900 confidence: high

In one account, people moving down the Uha'i ke river make skin boats to cross a wide river; a storm comes up; Omaha and Iowa cross safely, while Quapaw drift downstream and are not seen again until much later.

Both versions explain a parting during a river crossing, after which Omaha and Iowa are separated from Quapaw.
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The Omaha Tribe GOVERNMENT CONTROL OF TRADERS / INTRODUCTION OF NEW FOODS, GAMES, AND DISEASES / INTRODUCTION OF NEW WORDS / TREATIES WITH THE UNITED STATES; lines 40908-40997 confidence: medium

At the time of the 1830 treaty, the Omaha had left their Omaha Creek village near present Homer because of continued Sioux warlike incursions and were living near the Elkhorn River.

The Omaha leave their Omaha Creek village because of Sioux incursions and later make two attempts to return, both frustrated by Sioux war parties.
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The Omaha Tribe ISDEX / INDEX / VOCABULARIES 103-112, 113 / INDEX; lines 48185-48443 confidence: medium

Warfare is indexed with aggressive and defensive categories, authorization, departure, organization, return, scouts, warrior dress, ethics, fighting methods, weapons, a lost war ritual, Sacred War Packs, Tent of War, clouded sky as emblematic of war, and Osage elk rites associated with warfare.

The warfare entry explicitly lists authorization, departure, organization, and return of war parties for aggressive and defensive warfare.
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The Omaha Tribe J- O O / I N I / N I S / WARFARE; lines 28121-28272 confidence: high

The mi'kafi dance is the war party's last public appearance; the leader appoints a meeting time and place, and each man secretly slips away to prevent unwanted persons joining.

The war party's final public act is the mi'kafi dance, after which members leave secretly for an appointed meeting place.
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The Omaha Tribe JOSEPH LA FLESCHE / SURVEY OF THE RESERVATION / EXTERMINATION OF THE BUFFALO / THE PONCA TRAGEDY; lines 41567-41588 confidence: high

In 1877 the Ponca, called kindred, were removed from their home on the Niobrara river to Indian Territory.

The Ponca are described as removed from their Niobrara river home to Indian Territory.
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The Omaha Tribe LOVE CALL / THE OMAHA TRIBE / WAAN NO. 2 / SOCIAL LIFE; lines 22810-22869 confidence: medium

“They sometimes refer to uncongeniality in the marriage relation; the unhappy wife begs her lover to fly with her to another tribe.”

Some songs describe an unhappy wife asking her lover to flee with her to another tribe.
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The Omaha Tribe MEMBERS / SOCIETIES / J J / THE OMAHA TRIBE; lines 36265-36356 confidence: high

"Nonge, running; shuthethabiga, going forth in your direction; undamonthin duwage, along the different paths they are running."

The literal translation and explanatory note pair going forth with birth and vigorous life, and returning with Mother Earth and final death.
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The Omaha Tribe NAMES OF PARTS AND OF PREPARATIONS OF MAIZE / HUNTING / RULES OBSERVED IN BUTCHERING / TE UNE, OR ANNUAL BUFFALO HUNT; lines 17921-17993 confidence: high

When the crops were advanced and cultivated a second time, the annual buffalo hunt season began; the tribe prepared for a long journey, leaving only the very old, sick, and caregivers, while cached goods were concealed.

The annual hunt begins when crops are well advanced and cultivated for the second time, and the tribe departs from the village for a long journey.
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The Omaha Tribe NAMES OF PARTS AND OF PREPARATIONS OF MAIZE / HUNTING / RULES OBSERVED IN BUTCHERING / TE UNE, OR ANNUAL BUFFALO HUNT; lines 17995-18062 confidence: high

The Hon'ga subgens in charge of the White Buffalo Hide call a council with the governing tribal council, Washa'be subgens, and the waihon' candidate; this appoints the waihon' and determines direction and starting day for food supply and safety.

The passage centers on a formal council that appoints the waihon', determines the direction and departure day, and sends a herald to proclaim the day fixed for departure.
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The Omaha Tribe PERSONAL NAMES IN THE WEXZHINSHTE GENS (1) / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 25 / INSHTA'THABI, THE LAST WATHON; lines 9826-9925 confidence: medium

The buffalo were underground; a young bull reached the surface, the herd followed, crossed a deep river with gray splashing water, found good pasture, and remained on earth. The passage glosses this as figurative birth from mother earth.

After emerging, the herd crosses a deep river and remains on earth in good pasture.
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The Omaha Tribe REGULAR MEETINGS / SOCIETIES / THE OPENING CEREMONY / SOCIETIES; lines 34499-34647 confidence: medium

The note says the song refers to instructions given by the father and mother when the society was first organized; they are called abandoned because the stranger and four children disappeared among the waters, and the arrow refers to the shell shot as an arrow.

The explanatory note says the stranger and four children disappeared among the waters, leaving the father and mother alone and described as abandoned.
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The Omaha Tribe SCOUT SONG / THE WE'TON WAAN / SENDING OUT SCOUTS / DEPARTURE OF A DEFENSIVE WAR PARTY; lines 28592-28605 confidence: high

When warriors went forth to defend their homes there were no public ceremonies or dances; a woman sang to inspirit the men and closed with the bird-hawk cry to evoke the bird’s supernatural power, associated with the god of war.

The passage centers on warriors going forth from home to battle as defenders.
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The Omaha Tribe SENDING OUT SCOUTS / DEPARTURE OF A DEFENSIVE WAR PARTY / RALLY SONG / WARFARE; lines 28607-28746 confidence: high

The note says the record was made by a young woman, identifies the bird hawk as the war bird, and says the closing cry was a call to the bird to help the warrior going forth.

The note explicitly says the bird hawk is the war bird and that the closing cry calls to the bird to help the warrior going forth.
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The Omaha Tribe SENDING OUT SCOUTS / DEPARTURE OF A DEFENSIVE WAR PARTY / RALLY SONG / WARFARE; lines 28607-28746 confidence: high

When a group of warriors moved out to defend the camp, they did not go silently; each man sang, and a class of songs used exclusively for these occasions was called na'gthe waan, or captive song.

The passage states that defensive warriors did not go silently to the battle field and that each man sang as he went.
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The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33704-33757 confidence: medium

The stranger tells the man to stay when the people go hunting, says they will travel for a season while he teaches the mysteries, and says he will later state the expected return.

The stranger tells the man to remain after the people go hunting and says that they will travel for a season during which he will teach the mysteries.
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The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33897-33911 confidence: medium

"I am going away, and shall take your children that you have given me. But I shall come again; you will find me on the lake shore; I shall be in what you find there."

The stranger says he is going away, will take the children, and will come again, telling the parents to find him on the lake shore in what they find there.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / INTRODUCTORY TO DRAMATIC MOVEMENT; lines 35131-35228 confidence: low

“What is it with which you shoot me as I go forth?”

The song meaning explicitly combines the speaker’s going forth with being shot by an addressed other.
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The Omaha Tribe TENTH SONG / ELEVENTH SONG / TWELFTH SONG / THE OMAHA TRIBE; lines 16403-16443 confidence: medium

The priest says the people have departed from time-honored customs, will not return to the two sacred houses, and that he is prepared to give the songs of the Sacred Pole to the listener addressed as 'my eldest son.'

The priest speaks of the people's departure from time-honored customs and the narration describes the performance as like the last embers of religious rites of a vanishing people.
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The Omaha Tribe THE OMAHA TRIBE / EARTH LODGE-FRAMEWORK AND STRUCTURE / THE OMAHA TETBE / HISTORIC VILLAGES AND PLACES; lines 6636-6775 confidence: medium

Little Village was built by the Omaha on the Elkhorn River in 1841 after moving from the Missouri River because of Sioux attacks; it had few earth lodges, was occupied two years, and then the people returned to their old village on Omaha Creek.

The Omaha leave the Missouri River area for the Little Village because of Sioux attacks, occupy it for two years, and then return to their old village on Omaha Creek.
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The Omaha Tribe THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE / LJ LJ; lines 26955-27069 confidence: high

The singers began the music, and the two young men held the feathered stems high and danced in two straight lines to and from the east, simulating eagle flight.

The dancers' straight lines to and from the east and the straight red line on the pipes are explicitly said to signify that one may go forth and return in peace to the lodge without fear.
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The Omaha Tribe THE OMAHA TRIBE / WARFARE / THE OMAHA TRIBE / DEPARTURE CEREMONIES OF AX AGGRESSIVE WAR PARTY; lines 27869-27906 confidence: high

A leader who obtained authority from one of the four Sacred Packs was not held responsible for deaths or disasters affecting the war party.

The passage is a departure ceremony for a war party in which a leader obtains authority from a Sacred Pack before going forth.
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The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / SOCIETIES / THE OMAHA TRIBE; lines 35908-36119 confidence: medium

The song is said to refer to the father and mother speaking together after the death of their children.

The parents are said to speak after their children's death and to follow other paths over the earth rather than continuing the former shared travel.
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The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE / SOCIETIES; lines 35709-35848 confidence: medium

The song is explained to mean that the speaker rises to take the path pointed out by the mysterious messenger or stranger; the path is explained as the path of life with avocations.

The song explanation says the speaker rises to take a path pointed out by a mysterious messenger or stranger, and the path is identified as the path of life.
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The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE / SOCIETIES; lines 35709-35848 confidence: medium

The dismissal song is glossed as the other one being gone and is explained as the speaker’s brother having gone, with the speaker longing to follow him along opened paths.

The “Second Son” dismissal song is explained as a brother having gone and the speaker longing to follow him along opened paths.
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The Omaha Tribe THE OMAHA TRIBE / THE QUEST OF FOOD / J J / THE OMAHA TRIBE; lines 19979-20086 confidence: medium

The herald leaves the Sacred Tent of the White Buffalo Hide, goes around the tribal circle by the left, returns to the tent, and this completed round signals that the tribe has been notified and the people should start; the song also refers to people questioning as he gives the leader’s order.

The herald’s completed circuit from and back to the Sacred Tent signals that the tribe has been notified and that the people are to start.
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The Omaha Tribe THE QUEST OF FOOD / SECOND SONG / THE OMAHA TRIBE / THE QUEST OF FOOD; lines 19442-19669 confidence: medium

The section heading names the fourth song “The Runners Go Forth.”

The fourth song is titled “The Runners Go Forth,” and its explanation describes runners going out to search for herds.
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The Omaha Tribe WARFARE / SCOUT SONG / THE WE'TON WAAN / SENDING OUT SCOUTS; lines 28459-28540 confidence: medium

Trail signs of an unknown tribe during the buffalo hunt are reported to the hunt leader, Seven Chiefs, keeper of the Tent of War, and a We'zhinshte council; the council recognizes danger and selects young men as scouts.

The council selects young men, the herald commands them to examine the land, they are provisioned, and they depart in small groups to scout the surrounding country.
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The Omaha Tribe WARFARE / THE OMAHA TRIBE / DEPARTURE CEREMONIES OF AX AGGRESSIVE WAR PARTY / J- O O; lines 27908-27947 confidence: high

“the keeper of the Sacred Pack conducted the ceremonies,” sometimes omitted if haste was required.

The passage describes ceremonies and a dance performed just before an aggressive war party is ready to start.
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The Omaha Tribe WE'GACAPI / TWENTY-SEVENTH ANNUAL REPORT PLATE 5 / STANDING BEAR / RECENT HISTORY- PERSONAL NAMES; lines 2727-2822 confidence: high

In 1877 the Ponca were told without warning to move to Indian Territory; the chiefs were taken there, refused to select a home in the strange land, and asked to be allowed to go back.

The passage recounts the Ponca being ordered without warning to leave the Niobrara homeland and then being forcibly removed to Indian Territory.
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The Omaha Tribe WESTERN MOVEMENTS / FLETCHER-LA FLESCHEJ ENVIRONMENT ; RESULTANT INFLUENCES 73 / CONTACT WITH THE ARIKARA / SEPARATION OF PONCA FROM OMAHA; FINDING OF HORSES; lines 5154-5230 confidence: high

The Ponca are described as the last cognates to form a separate tribe; they were with the Omaha at a peace ceremony with the Arikara and other tribes, and their departure occurred near that time on or near the Missouri River.

The passage presents the Ponca as separating from Omaha cognates and moving along rivers and hunting grounds before returning toward the Missouri.
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The Pawnee - Mythology (Part I) ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479; lines 23641-23659 confidence: medium

The girl desires the boy, seeks him out, and he offers to run away with her, asks her to get sewing implements, and they make a home in timber.

The boy and girl leave the village to make a home in timber; the boy later returns during enemy attack and defends the village.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23832-23883 confidence: high

In “The Wonderful Boy,” a boy gambles away his belongings, robe, sister’s robe, and her trinkets; his father angrily tells him to continue until all family belongings are lost and then never return.

The boy loses property gambling, is rejected by his father, and leaves at night traveling west.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23885-23930 confidence: high

The boy continues west, meets dwarfs who kill game with slings, proves his bow and arrow superior, teaches them its use, and is told there are no people to the west.

The boy leaves, travels west under supernatural guidance, reaches the horizon and the gods' lodge, then returns with food, seeds, and powers that benefit his people.
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The Pawnee - Mythology (Part I) ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499; lines 24633-24718 confidence: high

Bright Eyes is rejected by a girl, grieves, crosses water to Prairie Dog town, marries a young Prairie Dog, and his mother tracks him by tears and footprints.

Bright Eyes leaves his village, enters Prairie Dog town, marries there, and is later restored to his mother's son through the black arrow.
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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. 503 / ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507; lines 25146-25168 confidence: high

The boy sets out to die in strange country, travels south and west, and tempts wild animals in dangerous places to slay him.

The boy sets out to die, travels south then west, and seeks dangerous places and wild animals to kill him.
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The Pawnee - Mythology (Part I) ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513; lines 25439-25487 confidence: medium

Stone-Man demands drink from Animal Boy's wife at a spring. Animal Boy shoots at him, but the arrow flies back. Stone-Man travels west to a stony country near a hot spring, drives buffalo west by magic, makes an earth-lodge with an altar stone, and loses his wife after she gives birth to a daughter.

Animal Boy loses his wife and leaves; the people have no buffalo, while Stone-Man has driven buffalo west by magic power.
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The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26096-26127 confidence: high

The boy joins many war parties, but they fail; warriors blame him for mishaps, exclude him, call him Poor Boy, and his parents become ashamed and angry.

The boy is blamed, shamed, becomes despondent, and leaves home westward with provisions and equipment.
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The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26658-26712 confidence: high

Handsome-Boy is guarded and well clothed, is reproached by a girl for lacking warrior reputation, leaves with two ponies, travels many days, has no fire utensils, and eats raw flesh.

Handsome-Boy leaves after reproach, receives dream guidance, obtains needed tools and fire, seeks prairie-dog help, and takes an enemy scalp.
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The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25919-25971 confidence: high

In 'The Bear Medicine,' a poor boy on a buffalo hunt is ashamed of his father's lack of success, hears of mysterious western animals, goes west into the mountains, follows a trail, and enters a hole that is the home of bears.

The poor boy leaves the hunt, travels west into the mountains to a bear home, faces a dangerous old bear, and the bear decides to teach him power.
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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 says he will put on his leggings, moccasins, robe, and buffalo-hair lariat, go to the land of the Sun, and “be known as a great warrior.”

After the Buffalo are defeated and the grandmother is instructed, the boy says he will go to the land of the Sun and then goes south.
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The Pawnee - Mythology (Part I) BUFFALO-WIFE AND CORN-WIFE. 63 / 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; lines 3755-3822 confidence: medium

The two girls say they came after the young man and ask whether he can keep up if they walk fast, trot, or run very fast; he says he can, and they set out for their country.

The girls ask whether the boy can keep up at increasing speeds, then the Buffalo try to leave him behind during the journey, but he stays with them.
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The Pawnee - Mythology (Part I) BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER. / WIND.; lines 23978-23993 confidence: high

Famine prevails; the chief orders the people west to find buffalo. They travel west, reach timbered country, are told to make a permanent village, and build grass-lodges as famine increases.

Famine causes the chief to send the people west and later send hunters far into the country to seek buffalo.
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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: medium

The boy says people must wear his woodpecker-head cap in dancing so others know Bear-Man once wore it. The people have plenty and are taught many things. The boy disappears after singing to the poor boy who will take his place, mentioning a tall tree.

After teaching the people many things, Woodpecker-Boy disappears, first singing to the poor boy who will take his place.
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The Pawnee - Mythology (Part I) CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47; lines 2463-2501 confidence: high

The poor young man says the conquered people and children are theirs, proposes staying away from their people, and assigns the chief's son as high priest, the medicine-man's son as medicine-man, and the poor brother as chief; the sentence cuts off.

The poor young man proposes that the brothers stay away from their own people and identify the conquered captives and their children as their own people and children.
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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 7375-7427 confidence: medium

The father says he is going hunting and forbids the place; the boys play with bow and arrows; the strange boy urges Handsome-Boy to go see the people who killed their mother, and Handsome-Boy eventually agrees despite fear of the ugly, dangerous people.

The two boys refer to shared father and mother, and together leave to visit the place associated with the killing of their mother.
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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 7375-7427 confidence: medium

The father says he is going hunting and forbids the place; the boys play with bow and arrows; the strange boy urges Handsome-Boy to go see the people who killed their mother, and Handsome-Boy eventually agrees despite fear of the ugly, dangerous people.

The father warns the boys not to go, describes the people there as dangerous, and the strange boy nevertheless persuades Handsome-Boy to go.
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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

Chiefs sit with Handsome-Boy to guard him because his spirit is hurt; they call him ruler, but he says he cannot be chief after being struck by a woman.

Handsome-Boy refuses to remain chief after being struck by a woman and later leaves wearing the leggings, never to be heard from again.
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The Pawnee - Mythology (Part I) HANDSOME-BOY. 417 / HANDSOME-BOY. 419 / HANDSOME-BOY. 42I / HANDSOME-BOY. 423; lines 20948-20972 confidence: high

A warrior borrows the warriors' bundle, takes it to his lodge, invites young men, and sits with the bundle before him.

The leader gathers a party, performs a pipe-smoking rite for success, announces the journey into enemy country, and the group departs in the morning.
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The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 19878-19959 confidence: high

The Dog appears in Burnt-Belly’s dream, tells him to go on the war-path and promises protection; Burnt-Belly has moccasins made, travels south with the Dog to enemy country, and the Dog brings out a bay pony from a village for him to ride home.

The Dog appears in Burnt-Belly’s dream, tells him it is time to go on the war-path, promises protection, and Burnt-Belly then departs south into enemy country.
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The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 19961-20021 confidence: medium

When Burnt-Belly returns with a victorious party, the Dog does not meet him; Burnt-Belly knows something is wrong, goes to the Dog, and takes him to the top of a high hill, where people see them sitting.

Burnt-Belly takes the Dog to the top of a high hill, refuses to return to the village, and says he will remain there with the Dog and may help future war parties.
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The Pawnee - Mythology (Part I) HOW THE WORLD IS TO COME TO AN END. I37 / THE HERMAPHRODITE. I39 / TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43; lines 6991-7053 confidence: medium

After dark the girl meets the boy; they travel south to a broad timbered stream, build a small grass-house, and live alone while he hunts game.

The girl and boy leave after dark, travel south away from the people, and establish a dwelling by a stream.
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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 6959-6988 confidence: high

The girl visits the poor boy at night, proposes that they marry by going to a far-away country, offers to bring a meat bag with dried meat and fat, and says she will get her brother's quiver, bow, and arrows; she plans to see him on the prairie while fetching her father's ponies.

The girl proposes that she and the poor boy go away to a far-away country and live together, and they later agree to run away that night.
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The Pawnee - Mythology (Part I) I02 TRUE STORIES OF THE HEAVENLY BEINGS. / 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; lines 5282-5325 confidence: medium

The mother warns the boy about clouds and snow; the boy says nothing, follows men straight west, and keeps up for three days despite lack of food.

The boy leaves home against warning, follows men west, suffers hunger and snow, and encounters Snow-Storm while isolated.
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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: high

The young man marries, tells the people that the wonderful being gave power for his birth, watched over him, drove away and helped restore the buffalo, and says he will go to North-Wind; he leaves and never returns.

The boy announces that he will go to the being who is North-Wind, then leaves and never returns.
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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 5427-5505 confidence: medium

The young man gambles with sticks; the boy brings water, but the father will not go to drink. The mother sees this, becomes angry, takes the robes, and leaves with the boy.

The father's refusal to receive water from the son is followed by the Buffalo woman's anger and her departure with the child, after which they appear as Buffalo.
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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: high

The young man who had charge of the dance goes away while the people are starving; he is guided by the Moon to a hilly country, a hillside cave, and a tipi where an old woman says she is the Moon.

The young man goes away from the starving people, is guided to a cave, receives aid and instructions, and returns to the people with fat and later other objects.
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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 1071-1145 confidence: medium

The people all moved west, with one village always made behind and two villages made in front.

The early people leave the origin area and move west with an ordered arrangement of villages.
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The Pawnee - Mythology (Part I) IV. COYOTE TALES. / COYOTE AND THE SCALPED-WOMAN. / COYOTE MARRIES HIS DAUGHTER. 43 1 / COYOTE TALES.; lines 21225-21272 confidence: medium

Coyote wakes his two wives after breakfast and proposes traveling into the southern land where the sun travels to find other people and avoid giants.

Coyote proposes leaving an isolated country for the southern land where the sun travels because he fears giants and hopes to find other people.
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The Pawnee - Mythology (Part I) J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127; lines 6241-6304 confidence: medium

The young man had looked for the girl at the creek water place; after hearing of the death he knows it is the girl he liked, asks his mother for dried meat and moccasins, and leaves crying.

The young man prepares food and moccasins, leaves crying, and mourns for several days at the grave on a high hill.
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The Pawnee - Mythology (Part I) MYTHS. / CONTENTS 3 / PREFACE. / INTRODUCTION.; lines 587-627 confidence: low

The passage says the Chaui, Pitahauirat, and Kitkehahki were believed by Pawnee tradition to have originally formed a single division called the Kawarahkis, before whites arrived, with a home near Nemaha in southeastern Nebraska near the Missouri River.

The passage describes the Chaui and Kitkehahki departing from the Kawarahkis home near Nemaha and the Pitahauirat later migrating northwest.
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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 finds the spring dry and the cave closed; the people become dissatisfied, divide into bands, and go in different directions.

The cave closes and the spring is dry; after the people learn this, they become dissatisfied, split into bands, and leave in different directions.
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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 16387-16396 confidence: high

Many years ago, when the people lived near Fremont, Nebraska, a little boy wandered away from the village and entered thick timber.

The narrative begins with a little boy wandering away from the village into thick timber.
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The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 3I9 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323; lines 16017-16095 confidence: medium

Proud-Boy travels through timber and cedar hills where water-dogs dwell; birds, magpies, and owls come near him, but he is thinking constantly of the girl he loved.

Proud-Boy leaves or remains apart while thinking of the girl he loves, travels in the timber, receives animal powers, and then returns to his people.
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The Pawnee - Mythology (Part I) PROUD-BOY AND THE ANIMAL MEDICINE. 329 / THE BEAR MEDICINE-MAN. 33 1 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN.; lines 16498-16549 confidence: medium

All the animals fail to help; they decide the boy should go to another animals' lodge farther up the Platte River, and the Magpie says it will take him.

After the first animal lodge fails to help, the animals decide the boy should go to another animals' lodge farther up the Platte River, and the Magpie offers to take him.
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE ORIGIN OF THE CLAM SHELL. 171 / J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173; lines 8451-8541 confidence: medium

After one scream and throwing his robe aside, the woman sees her uncle turned into an Eagle; he flies around the lodge and out through the hole at the top while she follows and asks him to return.

After becoming an Eagle, the boy flies out through the top of the lodge and continues away despite the woman's plea.
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225 / HOW THE CANNIBAL WITCH-WOMAN WAS OVERCOME. 227 / THE GIRL WHO CALLED THE BUFFALO. 229; lines 11496-11542 confidence: high

Bald Eagle says the sister/girl must be sent to get Buffalo for grandfather; the Eagles take the girl outside, tell Coyote to watch, and bring her to the south side of the tipi where two rawhide lariat ropes hang from the sky.

The girl is sent to get Buffalo, swung away on ropes, disappears toward the west, and returns with Buffalo behind her.
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The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245; lines 12295-12360 confidence: medium

The four little men in the west command the man in the south to carry the boy to the animal lodge under Spring-Hill. The boy rides on his back with closed eyes; the carrier flies southwest, rests on a hill, flies again, and is seen in the lodge as a Hawk.

The boy is carried on the backs of animal guides, told to close his eyes, and transported over long distances toward Pahuk, where the cure is to occur.
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The Pawnee - Mythology (Part I) THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417 / HANDSOME-BOY. 419 / HANDSOME-BOY. 42I; lines 20769-20781 confidence: high

Handsome-Boy says that when young warriors went over the prairie on the war-path, he was left lying on his bed; at midnight a woman came to his bedside, was driven away, and mocked him for not being a brave warrior, so he decided at once to start upon the war-path.

Handsome-Boy says a woman mocked him for not being a brave warrior, after which he decided at once to arise from bed and go upon the war-path.
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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

A well-to-do young man gambles daily and loses his possessions, including buffalo robes, leggings, moccasins, and later his sister's trinkets and robe. Ponies are not yet known; he and his sister sleep under only half a buffalo robe.

The young man gambles away his own goods and his sister's things, is rebuked by his father, prepares supplies, and leaves toward an unknown place in the west.
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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 father sees the siblings under the half robe, becomes sad and angry, rebukes the son, and tells him to leave and never return after losing everything. The sister tells her brother not to cry and says the father is angry because he lost her things.

The sister comforts the young man, gets travel items from their uncles, and helps prepare his bundle and gear before he leaves.
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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 young man asks his sister to prepare dried meat, moccasins, and arrows because he is starting a journey to an unknown place. She gets a buffalo robe, leggings, and moccasins from their uncles; he puts them on and starts west with his bundle and quiver.

The young man says he is starting on a journey to a place he does not know and then starts west with his bundle and quiver.
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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 4799-4805 confidence: medium

"For several days he traveled without seeing any human being. At last he came to a village."

The boy is already traveling, states that he is going west, receives information from a chief, and continues onward to another village.
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The Pawnee - Mythology (Part I) THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475; lines 23349-23421 confidence: medium

A girl fleeing Long-Tongue drops sinew, turkey feathers, and a flint knife that become delaying objects or terrain; she enters a mound-lodge under a sacred bundle; Long-Tongue is struck, and split skull pieces become the moon and sun.

A fleeing girl drops objects that become animals or a gulch to delay Long-Tongue.
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The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243; lines 12199-12276 confidence: high

The boy lies by the fireplace, later feels a peculiar stomach sensation, grows larger over months, concludes the old Skidi has done something, and tells relatives he is pregnant and leaving to die elsewhere.

The young man leaves the village in shame after declaring himself pregnant and says he will die in an unknown country.
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The Pawnee - Mythology (Part I) THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73; lines 3659-3727 confidence: medium

The Buffalo agree in council to send two young Buffalo cows to the boy while planning to kill him; the boy listens from a high hill and says someone wants him.

The Buffalo plan to kill the boy and send for him; the boy senses the summons, prepares for a long journey, and leaves westward.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355; lines 17555-17628 confidence: high

Warriors conclude that parties including the boy meet hardship while parties without him succeed; they conceal departures, tell him to return, insult him, and the village comes to dislike him and call him Poor-Boy.

After being disliked by the village and shamed by his parents, the boy decides to go away from his village.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355; lines 17630-17648 confidence: high

"Mother, can you give me one or two pairs of moccasins and a little something to eat?"

The boy asks for supplies, states he is going alone, prepares at night, and goes directly west.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359; lines 17746-17814 confidence: medium

The boy asks for tobacco, sweet grass, a black lariat rope, brown eagle feathers, and paint; his parents bring them, he says he will leave briefly, carries the presents to Horse, and Horse gives him speed before they go to Buffalo's lodge.

The boy leaves home for a short time, goes with Horse to Buffalo's lodge, receives battle-associated objects and substances, and returns home before later successes.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337; lines 16699-16758 confidence: high

The father warns that men do not dare go into the cedar mountains because mysterious animals there kill people, horses, and ponies.

After receiving a warning about the cedar mountains, the boy leaves camp at night, discards his blanket, and goes toward the mountains intending to encounter the deadly animals.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: high

The husband takes a second wife. Trouble comes when he prefers the ghost-wife’s moccasins; after reproach he strikes her repeatedly, she disappears, and a whirlwind rises in the lodge and exits through the top. The child is dead by morning and is buried in the mother’s grave.

After the husband repeatedly strikes the ghost-wife, she disappears as a whirlwind and later says she will never return.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: high

After four days of mourning, the wife’s spirit reappears, says she left because he struck her, says she will never return, and says spirits will never again return from spirit land. She becomes a whirlwind again and disappears; the man dies beside the grave and is buried elsewhere.

The wife’s spirit declares that because she was struck she will never return and that spirits will never again return from spirit land.
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The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381; lines 18787-18873 confidence: medium

After years, the wife says she must go to her people and tells the man to teach the children; she exits, changes into a black-tail Deer, and runs away. The man cares for the children, the boy has great powers, and the man later takes his quiver, bow, and arrows into the woods and never returns.

After the Deer wife leaves as a black-tail Deer and the children are grown, the man takes his weapons into the woods and never returns to his people.
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The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385; lines 19044-19068 confidence: high

In fall, while people were gathering corn, a distinguished warrior invited friends to join a planned expedition among the Comanche.

Wolf-Man hears of a planned expedition, steals away from home, and joins the party.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83; lines 4205-4224 confidence: medium

The people wait a long time and are anxious to see the wonderful arrow; it is announced that the young man with the arrow is about to go on the war-path, and many people, including old people, go along to see it.

It is announced that the young man with the wonderful arrow is about to go out upon the war-path, drawing many people who wish to see the arrow.
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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: medium

The village prepares for a buffalo hunt; women store corn and squash; a beautiful young girl is found pregnant though she says she has not been with a man; male kin scold her and her father expels her with her mother and grandmother.

The pregnant young woman, her mother, and grandmother are cast out and left alone in the deserted village when the people depart on the buffalo hunt.
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The Pawnee - Mythology (Part I) THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185; lines 9128-9212 confidence: medium

The older brother travels east for many days, sits on a hill overlooking the strange village, and is seen by the gambler’s errand man, whose task is to watch for strangers and report them.

The older brother travels to the strange village, is warned not to accept the gambler’s invitation, but goes anyway believing he can defeat him.
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The Pawnee - Mythology (Part I) THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33; lines 1742-1821 confidence: high

Raven says Long-Tongue knows the girl is preparing to run away, says she has a four-day journey to people who will save her, and says those people can destroy Long-Tongue though animals cannot overcome him.

Raven tells the girl that Long-Tongue is coming, gives escape instructions, carries her out through a small hole, and guides her toward a saving destination.
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The Pawnee - Mythology (Part I) THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33; lines 1742-1821 confidence: medium

Raven says Long-Tongue knows the girl is preparing to run away, says she has a four-day journey to people who will save her, and says those people can destroy Long-Tongue though animals cannot overcome him.

Raven tells the girl she must travel four days to a certain place where people will help and save her, and instructs her not to sleep for four days while running east.
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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 3534-3610 confidence: medium

The girl says she has been thinking of the boy and says, "from this day on you shall be my husband"; the boy tells her to get her "awl, sinew, bow and arrows, and knife."

The girl asks the boy to leave with her, the pair hides in a ravine near the village, and later they come out of hiding and enter the village together.
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The Pawnee - Mythology (Part I) THE LIGHTNING S MEDICINE CEREMONY. 279 / THE STONE-MAN MEDICINE-LODGE. 281 / THE STONE-MAN MEDICINE-LODGE. 283 / THE STONE-MAN MEDICINE-LODGE. 285; lines 14274-14287 confidence: high

The wonderful boy's wife dies; he leaves his people; the people are dissatisfied and hungry because there are no buffalo.

The wonderful boy's wife dies, and he goes away from his people.
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The Pawnee - Mythology (Part I) THE LIGHTNING S MEDICINE CEREMONY. 27S / THE LIGHTNING S MEDICINE CEREMONY. 279 / THE STONE-MAN MEDICINE-LODGE. 281 / THE STONE-MAN MEDICINE-LODGE. 283; lines 14178-14192 confidence: medium

Burnt-Belly tells the chief to have the crier tell young men to tie ponies close by for a buffalo search; the camp rejoices and the men stake out ponies.

The crier is used to summon men, ponies are readied, the men gather at the chief's tipi, and the chief leads them out.
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The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257; lines 12947-12957 confidence: medium

One Loon tells the man to try to capture ponies from the enemy; the man agrees, his wife makes several pairs of moccasins for him, and he starts.

One Loon instructs the man to try to capture ponies from the enemy; the wife prepares moccasins and the man starts out.
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The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53; lines 2835-2878 confidence: medium

At the beginning of 'The Girl Who Married a Star,' two girls sleep on an arbor in summer; one wishes for a star as husband, sleeps, and wakes in a strange country.

After wishing for the star and sleeping, the girl wakes in a strange country away from her own 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 16685-16696 confidence: medium

The Pawnee go on a buffalo hunt and follow the Platte River.

The Pawnee leave on a buffalo hunt, follow a river route, travel many days, and enter a dangerous country populated by wild animals.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S / THE LIGHTNING S MEDICINE CEREMONY. 279; lines 13908-13979 confidence: medium

The Kitkehahki have many bundles and know stone powers and a talking stone god; a Chaui young man disappears and returns wonderful; Crow-Feathers/Cheat-Coyote is described as a thief.

A Chaui young man is said to have disappeared and, upon returning, to be a wonderful young man.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255; lines 12772-12841 confidence: high

The poor boy reveals himself and says, "My brother, the chief's boy, has deceived you," then says he wants her as his wife and proposes going south.

After the disclosure, the girl does not want to return to the village because of expected mockery, and the pair prepare supplies and travel south.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13263-13337 confidence: high

After another rainstorm, the man dreams of the strange man, who tells him to leave the village for Swimming-Mound on the Republican River with his people and the stone.

The man is commanded in a dream to leave the village with his people and the stone for Swimming-Mound, then acts on the instruction and journeys there.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63; lines 3181-3260 confidence: medium

Buffalo-Woman gives her son a little black buffalo-horn spoon; Corn-Woman gives her son an ear of black corn; the boys quarrel, the mothers grow angry, and Buffalo-Woman leaves with her boy.

After conflict, Buffalo-Woman runs away with her son, and Corn-Woman disappears with her son into the under-world.
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The Pawnee - Mythology (Part I) THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177 / THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83; lines 9005-9032 confidence: medium

The old man tells the people that the Turkeys are going south to a rocky land with many acorns, where they will always live so people may come to hunt and kill them.

The Turkeys are said to be going to a land in the south where rocks and acorns abound, and to always live there.
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The Pawnee - Mythology (Part I) THE POOR BOY WHO LOST HIS POWER. 177 / THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.'; lines 9034-9125 confidence: high

Black-Eyes grows into a liked young man, waits near the creek for a village girl, and is told that she does not care for him, cannot marry him, and does not want him to speak to her.

After being refused by the village girl, Black-Eyes leaves home, travels east, crosses the stream, cries, and enters the Prairie Dog town.
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The Pawnee - Mythology (Part I) THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND.; lines 20310-20399 confidence: medium

Handsome-Boy is born in a plains village; his parents keep him hidden in an enclosed place on the bed in their earth-lodge, keep him clean and well clothed, and he grows into a handsome young man.

Handsome-Boy is guarded from war-party knowledge and victory dances, yet thinks about why he is not allowed to go when other young men leave on the war-path.
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The Pawnee - Mythology (Part I) THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND.; lines 20401-20481 confidence: high

The boy decides he must be a man, go to enemy camps, and make a name; he dresses, takes bow and arrows, catches two horses, rides one, leads the other, and travels over the plains.

The boy decides he must become a man, go out through the country toward enemy camps, and make a name for himself, then leaves with weapons and horses.
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The Pawnee - Mythology (Part I) THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25 / THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.'; lines 1642-1709 confidence: medium

Four girls go from the village in winter to gather firewood, tie it, cut sticks, slide them on ice, and smell a root with a good odor.

A pleasing root odor causes the girls to leave their play and proceed north; the final girl continues alone away from the village.
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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: high

The story of Coming-Sun begins: a young Skidi man on the Loupe River dreams that someone tells him to stand on a high hill for four days and nights.

Coming-Sun receives a dream command, leaves his friends, stands on a high hill for four days and nights, cries, and then encounters a mysterious being.
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The Pawnee - Mythology (Part I) THE SQUASH MEDICINE. 297 / THE SQUASH MEDICINE. 299 / THE ORIGIN OF THE GEESE MEDICINE. 3OI / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 15015-15061 confidence: high

On the fourth night the girl he loves follows him into the homely young man's lodge; she refuses to go home, and the homely young man warns that her parents are looking for her.

After the girl refuses to return and her parents are said to be searching, the young man says he will not give her up and leaves with her toward the east.
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The Pawnee - Mythology (Part I) THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185 / THE GAMBLER AND THE GAMING STICKS. 187; lines 9230-9317 confidence: high

The younger brother sends birds; Raven reports that the brother is dead and that his head is at the gambler's lodge. The boy starts out, uses his powers to see well, and follows his brother's steps and sleeping places.

The boy leaves to hunt for his brother, uses powers to see, follows the brother's steps, and sleeps where he had slept.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. I33 / HOW THE WORLD IS TO COME TO AN END. I3S / HOW THE WORLD IS TO COME TO AN END. I37 / THE HERMAPHRODITE. I39; lines 6825-6875 confidence: high

Near an enemy village, the leader places the bundle before him but calls for an attack instead of opening the bundle and offering smoke. The attack reveals many tipis; the war party is surrounded and all are scalped but not killed.

The war party is scalped but not killed; after rising from the battlefield, they refuse to return home and choose to live away among the hills.
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The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393; lines 19355-19434 confidence: high

In the Eagle Dance account, the Pawnee move from near Nemaha toward the Republican River; a man wanders away and his relatives do not know where he went.

A man wanders away, later returns dressed in eagle feathers, and the people infer he has been to an animals' lodge or mysterious place.
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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 15510-15536 confidence: high

An unnamed man grows fond of the chief's son, asks to take him to a far-away country, and the boy agrees without suspicion before they begin the journey.

The unnamed man invites the chief's son away, leads him on a long journey, and abandons him at Pahuk.
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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 5208-5279 confidence: high

A new tale begins: the Kitkehahki on the Republican River suffer hunger when crops fail; the chief orders a westward buffalo hunt; the people empty cache holes, travel many days without buffalo, and build earth-lodges in timbered country.

Crop failure and hunger lead the chief to order the people west to hunt buffalo, and later to send men far into the country.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49; lines 2504-2553 confidence: high

The poor boy proposes that they stay away from their people, form their own tribe, and teach the new people their language and ceremonies.

The poor young man proposes staying away from their former people to have a tribe of their own, and the later account describes the new home and increasing people.
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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: medium

The boy is received and fed by people in the west, then reaches naked people with sticks, no bows and arrows, and a rabbit-hunting way of life; they are surprised by his leggings, robe, bow, and arrows, and he says he must continue his long journey.

The boy travels west through multiple communities and continues after each encounter until he reaches the horizon.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4888-4901 confidence: medium

Wind tells the boy to remove his leggings, moccasins, robe, and quiver, put them all in the robe, wade into the water, and says it must take him upon his journey.

The boy is told to wade into the water with his possessions bundled, after which Wind carries him to the desired place.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22192-22264 confidence: medium

In another Seven Sisters abstract, seven daughters refuse marriage proposals; a son is born and grows rapidly; the parents keep only the son and send the daughters away; the sisters travel to a mountain creek with timber, water, and game, and find a pointed cave like a tipi.

Seven daughters refuse marriage proposals and are sent away to support themselves after the parents decide to keep only the son.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22558-22636 confidence: medium

Sleepy-Young-Man is lazy; after his father says he will never get to the cannibals if he sleeps, he rises on the fourth morning, asks an old woman, and learns the cannibals live toward sunrise on a long journey.

Sleepy-Young-Man leaves after a challenge, travels toward sunrise to find cannibals, and receives guidance and provisions from old women or hosts.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22995-23041 confidence: medium

The sister weeps on a distant hill, finds and accidentally swallows a small round transparent stone, grows in size, gives birth to a boy, and the boy grows rapidly, hears of his absent uncles, makes bow and arrows, and prepares for a journey.

Light-Stone grows rapidly, learns from his mother about his missing uncles, makes bow and arrows, and says he is ready to go on a journey.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23275-23347 confidence: medium

A dog has been whipped for stealing fat meat because of hunger and asks freedom from a cruel master; White-Dog and the seven boys help carry puppies away, White-Dog howls, and all dogs leave for the big river.

After a dog is mistreated, White-Dog gathers all dogs away from the camp; human envoys later negotiate and the dogs return in friendship.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24073-24139 confidence: medium

The son-in-law sees the little girl and says he would like another wife later; after his offers of meat, the boy refuses and says they will take her to another camp-circle, and the old people and children leave at midnight seeking deliverance.

When the son-in-law seeks to obtain Blood-Clot-Girl, the boy refuses and the old people and children leave at midnight toward another camp-circle seeking deliverance.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24380-24448 confidence: medium

Father makes boys a netted wheel, tells them not to throw it with the wind, and a whirlwind carries the boys to a distant land.

Boys are carried by a whirlwind to a distant land, and in the second version Spring-Boy is blown away by a dust storm.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24591-24653 confidence: medium

In the next abstract, a man on a journey finds a woman's trail, wishes to overtake and marry her, follows it, finds sinew and moccasin trimmings, and sees a woman with a beautiful painted robe mending moccasins.

In the next abstract, a man on a journey follows a woman's trail after wishing to overtake and marry her, then agrees to go home with her.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10198-10300 confidence: medium

The husband says he will be away hunting, tells his wife not to impose on the brother-in-law, and tells his brother to stay at leisure while the sister-in-law does the chores.

The husband repeatedly leaves to hunt, creating a household situation in which the wife and brother-in-law remain together and the wife begins to pursue him.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10393-10484 confidence: high

The next morning the household prepares, including red face paint; the husband says he will go to the distant divide to look for antelope and then starts off.

The husband twice leaves the tipi to hunt or gather hides, and the wife's approaches to the brother-in-law occur after these departures.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11777-11861 confidence: high

The father approves the desire for liberation and identifies a big river beyond a divide with plentiful water and timber where they can live; the errand boy secretly relays this to the mother dog.

The plan is to leave after the people sleep; the man, seven boys, mother dog, puppies, and all dogs leave while the camp is asleep.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11777-11861 confidence: medium

The father approves the desire for liberation and identifies a big river beyond a divide with plentiful water and timber where they can live; the errand boy secretly relays this to the mother dog.

The intended and completed route goes across a river and over a divide to a big river with water and timber, where the dogs are later found healthy.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11863-11943 confidence: medium

The people say they depend on the dogs and send six young men to make friendly terms with the man and boys.

The father says the abused hungry dog and the dogs left for justice, while the camp people say they depend on the dogs and repeatedly seek reunion.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12685-12765 confidence: high

She finished the articles, wrapped them in one big bundle, and said, “I am going out to search for my dear child.”

The woman prepares a bundle, announces that she is going out to search for her child, and travels through difficult terrain until she finds him.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13912-14015 confidence: medium

In a camp-circle, the oldest married brother admonishes two lazy, dirty younger brothers to rise early, drink, wash, dress, and perform men's duties, asking how they will see the owners of moon-shells otherwise.

After reforming their conduct and appearance, the two younger brothers depart to search for the owners of moon-shells, traveling night and day and receiving guidance toward the west.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14017-14113 confidence: medium

The two boys reach another old woman’s tipi; she directs them to a far camp-circle, a western tipi with a banner, moon-shell owners in their father’s lodge, and the spring where girls and their father bring children to drink.

The boys travel a long way after an old woman’s directions, meet the daughters at the spring, are publicly identified as sons-in-law, and become husbands in the camp.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14207-14304 confidence: high

A beautiful marriageable daughter tells her father she wants to seek Spitting-Horn-Shell as husband; the father approves and says she may choose whom to marry.

The young woman receives approval to choose her own husband and then leaves alone, passing through multiple camp-circles to find Spitting-Horn-Shell.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15742-15821 confidence: medium

Clot-child says he wants to see his parents, mentions having killed persons three times on the way, returns to his parents, embraces them, goes at midnight to 'our father,' and asks that his story be told.

Clot-child returns to his parents, lies between them affectionately, then departs to his father and asks that his story be told.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16386-16469 confidence: high

The wife relays the buffalo offer and says her husband wants the daughter to come for a while; the boy refuses the beef, says the man has been cruel and stingy, and says they will get his sister to the other camp-circle.

The family leaves at midnight after complaints of cruelty and stinginess and travels toward another camp-circle explicitly described as seeking deliverance.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: high

A father, mother, and two sons live on a dark earth without any object in heaven. The father decides they should go above, leaving people on earth without instructions; the sons are identified as the Sun and Moon.

The father decides that the family should leave the people below and go above.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17374-17417 confidence: high

Little-star says he is going away to find his relatives and states: "I am the son of the moon, and the grandson of the father and mother above." The grandmother tells him his people's camp is toward the west.

Little-star announces that he is going away to find his relatives and the camp to which he belongs, and the grandmother points him westward.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17902-17971 confidence: medium

The father makes a netted wheel and arrow sticks, warns the boys not to throw the wheel with the wind, and after they test the forbidden action a large whirlwind carries both boys to a distant land.

The boys ignore the father’s rule about the wind direction for the netted wheel, and a whirlwind immediately carries them to a distant land.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18231-18302 confidence: high

The father warns the boys not to go to a hill where a destructive big animal lives. They sneak there, kill a multicolored worm-like animal, and return. A tremendous noise, dust cloud, and whirlwind strike; By-the-Door enters the tipi, while Spring-Boy is blown away from his father, mother, and brother into the wilderness.

After the boys kill the worm-like animal, a whirlwind strikes; By-the-Door reaches the tipi, while Spring-Boy is blown away from father, mother, and brother into the wilderness.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18964-19041 confidence: medium

The next morning the father tells the boys to play near home, use their arrows but leave the red and black ones, and not pick up any arrows if they encounter and shoot at Scaly-foot.

The father warns the boys not to pick up arrows after shooting at Scaly-foot; one brother retrieves an arrow, a violent wind appears, and Spring-Boy is carried far away.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19319-19405 confidence: high

Found-in-Grass remains ambitious for the war-path, tells men he intends to go out alone, makes a bladder bag filled with porcupine quills, cleans his war lance, and starts with weapons and food prepared with help from his mother-in-law.

Found-in-Grass tells the men he intends to go alone on the war-path and then starts with weapons, food, moccasins, and a bladder bag of porcupine quills.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19951-19998 confidence: high

In winter near a river camp, Blue-bird wanders over the prairie to a large northern camp, finds a yellow young woman with short yellow hair, brings her to his parents' tent, identifies her as Elk-woman, and says he will travel but return.

Blue-bird leaves Elk-woman at his parents' tent, says that he is constantly traveling and will return, and then travels southward.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20048-20091 confidence: medium

The husband says he likes both women and asks for no jealousy; Buffalo-woman says he sits with Elk-woman and declares that she will leave with her boy.

After accusing the husband of favoring Elk-woman, Buffalo-woman says she will leave with her boy and then departs at night.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20506-20591 confidence: high

Buffalo-Woman leaves with her boy while Blue-Feather is away; he follows, asks her to stop, and she returns with him to the tipi.

Buffalo-Woman leaves and is brought back by Blue-Feather; Elk-Woman later leaves and is also brought back.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20506-20591 confidence: medium

While Blue-Feather is after Elk-Woman, Buffalo-Woman leaves with a boy running in front of her; a neighbor reports her direction toward a divide, and Blue-Feather says he cannot live without his boy and the boy’s mother.

Blue-Feather follows the trail day and night, asks at camp-circles, and continues over hills and divides after Buffalo-Woman and the boy.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20836-20922 confidence: medium

The wife tells the husband to continue; they cross a divide, see a big river with timber, valley, and hills, drink, wade the river, and enter a large ornamented tipi with a good bed.

The couple repeatedly continues a journey, crosses divides and rivers, and arrives at tipis or a camp-circle associated with the wife’s people.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6946-7019 confidence: medium

After repeated nighttime events, on the fourth time the dwarf says he will go away and not to bring the child out again; the woman later says the father has gone to another country or tribe to grow old and die and that the boy will take his place.

The dwarf says he will go away; the woman later reports he has gone to another country or tribe to become old and die, and that the boy will take his place.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7021-7092 confidence: high

The young man explains that his father has rebuked him for lying in bed and says he has decided to look for the cannibals; he asks the old woman where they live and in what direction.

The young man resolves to leave in search of cannibals who live far away toward the sunrise, despite warnings of distance and danger.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7094-7168 confidence: high

Sleepy-Young-Man says his father rebuked him about the cannibals and that he seeks information; the old woman gives him beef and tallow, says the cannibals are far toward the sunrise and the journey is dangerous, then gives him more food and a long piece of sinew.

Sleepy-Young-Man states that his father's repeated rebukes about his habits and the cannibals caused him to start out in search of them.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7338-7381 confidence: high

The young man asks his parents to make many durable moccasins, then starts out at random carrying them after the moccasins are made.

The young man prepares travel footwear, leaves home, and repeatedly states that he seeks the beheaded ones, later described as far away, powerful, and dangerous.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7910-7995 confidence: medium

The next tale, titled “Snake-Boy,” opens with the Arapaho in Southern Colorado, a recently married husband absent with a war-party, and his wife wandering into the wilderness to weep while carrying quilled work.

In the beginning of the next tale, a newly married man departs with a war-party and his wife goes into the wilderness to weep during his absence.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8649-8729 confidence: medium

An energetic young man proposes going on the war-path to six comrades, tells them to prepare, asks his mother to make extra moccasins, and the party starts in search of the enemy.

A young man proposes going on the war-path, gathers six comrades, obtains moccasin preparation from his mother, and the party starts in search of the enemy.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9751-9829 confidence: high

The sister warns a brother to travel without stopping much, says she is uneasy about her brothers, and tells him to get away quickly if delayed; he agrees.

Each brother departs or insists on departing despite the sister's warning, reluctance, or fear.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9831-9921 confidence: medium

The first young man reaches an isolated tipi; the old woman by a fire calls him to rest, asks where he is going, hears that he seeks his brothers, and requests that he tramp on her backbone.

Both the first young man and Light-Stone leave home or camp to search for absent brothers or uncles.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1001-1047 confidence: high

The girl instructs the family to prepare clothes and moccasins, places four pairs of moccasins under tent poles, and they start to flee at night.

The family flees at night, and the wart follows their trail after swallowing animals and the tent.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1921-1990 confidence: medium

Three young men acquainted with Lime-Crazy persuade him to hunt; they come to a big river, say there are eagle nests among rocks across the river, make a boat, and cross.

Three young men persuade Lime-Crazy to hunt, cross a river with him, then secretly return to the boat and leave him behind on the far side.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2190-2273 confidence: medium

The young man says he was the animal she admired during the buffalo chase for speed and beauty, and repeats her words wishing she could marry him; she admits the statement is true.

After acknowledging her wish to marry the animal-identified young man, the young woman leaves the water vessel and travels away with him over the landscape.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2275-2354 confidence: medium

Scabby Bull directs the travelers to a shallow crossing; they cross, move across open prairie, halt at a divide, and the husband tells the wife to sit and close her eyes.

The woman elopes, crosses the water boundary, follows the buffalo husband, and arrives at an immense herd and buffalo camp-circle.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2631-2712 confidence: medium

The new tale is titled 'Origin of the Buffalo Lodge and the Sacred Bundle'; a poor man, wife, and children have one lame, sore-backed pony and fall behind when the camp-circle departs for a hunt, loading the children and scant food on a willow-platform travois.

The titled origin tale begins as the camp-circle departs for a hunt and a poor family with an injured pony falls behind and loses the course of the moving camp.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2886-2951 confidence: medium

The man says he must return home and wants the whole camp to follow him to his tipi at the foot of high mountains along the creek bottom; an announcement tells the camp to break camp and follow his trail by order of the ruling chief.

The whole camp breaks up and follows the man’s trail to his camping place, described as a country of plenty with buffalo herds visible everywhere.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4391-4469 confidence: low

After returning with meat and seeming sad, Nih'angan tells his wife he wants to go on the war-path with a companion, claims young men are traveling with their mothers-in-law, and asks to take his mother-in-law along.

Nih'angan and the mother-in-law leave home under the stated aim of catching up with a war-party, but after the hill episode he says they cannot overtake the others and should return.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5193-5278 confidence: high

The parents fear their son may wander off, decide to put away the daughters, order the girls to pack necessities and leave, and state that the son will stay with them.

The sisters are ordered to leave, pack supplies, travel for days and nights, and establish a new abode at a mountain cave.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8545-8622 confidence: medium

People come out through the ground led by Mother; a horned monster called Cut-Nose comes from a lake, buffalo come from under him, and buffalo catch and kill some people until canyons block them.

After emerging, the people are pursued by Cut-Nose and buffalo, who kill some of them; the people create or cross barriers and continue moving until they make a village.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1045-1115 confidence: medium

Nesaru from the heavens talks to Mother-Corn, teaches her how to live, gives her power for times of need, and the multitude cries for joy.

After emerging and receiving instruction, Mother-Corn starts a long westward march and the people follow her.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1117-1163 confidence: medium

The people reach a second obstacle, an impassable thick forest; Owl volunteers, blows down trees, clears a path, and the people continue.

During the people's march, Owl clears the forest and Kingfisher makes a way across the ravine, allowing the people to continue.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1389-1464 confidence: medium

The emerged people journeyed west to a shaking chasm or steep bank; Badger dug a pathway, the people crossed, and they continued.

After emerging, the people journey west through a chasm, Sickness or powerful obstructions, a deep river, Black-Wind, and a mountain bank.
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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 1590-1648 confidence: high

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 instructs that she should be dressed and placed in the river while a priest asks her to return, and she later reappears in the village.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1711-1783 confidence: medium

The people came out through the ground, were led by a woman called Mother, and encountered a horned lake monster like a buffalo.

The people come out through the ground and then travel across the land under Mother’s leadership.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3215-3260 confidence: medium

Opening of 'How Burnt-Hands Became a Chief': Burnt-Hands and his grandmother are poor; warriors plan a war-path; his grandmother warns him not to tell Coyote stories and gives him a handled clay ball, described as his war-club and as a tool for roasting corn on the fire.

Burnt-Hands leaves with warriors on the war-path and, after the enemy encounter, returns home and receives new status and possessions.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3458-3542 confidence: medium

Two rawhide-joined village boys find a white moving mushroom-like object; one shoots it, and a strong wind carries both boys to an island in the great waters near the sunrise.

After one rawhide-joined boy shoots the white moving object, a strong wind carries both boys far away to an island in the great waters near where the sun rises.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4156-4214 confidence: high

The boy sends for nearest kin, says the people killed him and he does not want to live there, asks whether they will go with him, and they agree and follow him.

The returned boy asks his nearest kin to go with him; men, women, and children follow him to the river and enter the water.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4463-4545 confidence: medium

A new white tipi appears where ashes were, containing a woman with a child; it later disappears. The young man sees a woman with a buffalo robe leading a child, gathers eagle feathers, and follows them.

The young man leaves the lodge, follows the woman and child, continues west after Buffalo figures, and moves through repeated hills with waiting Buffalo bulls.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4900-5010 confidence: high

Village-Boy tells his friend the enemy camp is near; warriors sing for him. He drives many ponies to the people, leads the attack, kills one enemy, takes a scalp, and gives the scalp and ponies to the leader.

Village-Boy leaves after the war-party, wins ponies and a scalp, returns home silently, and is later vindicated when the leader announces his deeds and displays the trophies.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5290-5367 confidence: medium

Five soft-shell Turtles come from the Missouri River into the village; four receive eagle feathers, the black-feathered fifth Turtle becomes angry, refuses pipe smoke, and returns to the river, leaving four.

The black-feathered Turtle sees that its feathers differ, becomes angry, refuses the people’s pipe smoke, and returns to the river.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6309-6325 confidence: medium

The sister says she will go toward the southwest and always stay there; when the wind comes, he should know she is the Whirlwind.

The sister says she will go toward the southwest, stay there, hear the people's prayers as the Whirlwind, and comfort rather than destroy them.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7011-7038 confidence: medium

The Scalped-Man returned to his cave, gathered his things, moved away from that country, and was never seen again.

After hearing the plan to capture him, the Scalped-Man moves away from the country and is never seen again.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8024-8054 confidence: medium

Rolling-Log is surprised, scolds his people for not telling him, feels very bad, goes among the hills, and never returns to the Arikara camp.

After hearing of the woman’s death, Rolling-Log feels bad, leaves for the hills, and never returns to the Arikara camp.
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Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 554-647 confidence: medium

Mother-Corn leads the way out; thunder from the east opens the earth, the people reach the surface, rejoice and wail, then prepare to journey west while some become animals.

After the people emerge, Mother-Corn announces that her people will journey west.
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Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 649-745 confidence: high

The people face a mountainous chasm; Mother-Corn appeals to the heavens; Kingfisher pierces the banks so earth forms a bridge; some people stay and become that kind of bird.

The people begin a journey, are led westward under Nesaru's instruction, and encounter a chasm, thorny timber, and a lake.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1007-1042 confidence: medium

Mother-Corn stays until she has taught the bundle ceremonies, says she will go back to the place from which they came, tells the people to sing her bundle songs, asks for children’s little moccasins to be tied and placed on her back, and says she must be taken to the river and thrown in.

Mother-Corn announces departure, transforms into an ear of corn, is thrown into the river, and returns years later in humanlike form to teach more songs before disappearing.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 800-911 confidence: medium

A deep crevice blocks the journey. Mother-Corn calls on the gods; the gods send Kingfisher, who breaks down banks on both sides so they meet and form a pathway. Some people ask to remain in the banks as Worms, and Mother-Corn allows it.

After emerging, the people travel and encounter a crevice, thick timber, and a lake; each obstacle is overcome by a bird helper sent by the gods.
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Traditions of the Caddo ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE.; lines 5547-5560 confidence: medium

A very beautiful girl with three sisters who marry is tired of home and prays to spirits to help her go wherever she wishes.

The girl is tired of home, prays to spirits to help her go wherever she wishes, and wishes to become wife of North Star.
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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 ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5982-5998 confidence: medium

Old woman has seven good-hunter sons; the oldest goes hunting and does not return, though his dogs return; the same happens to six sons in turn.

Six sons go hunting in turn and fail to return, with only their dogs returning.
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Traditions of the Caddo BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33; lines 1578-1670 confidence: medium

The unknown boy makes black and blue arrows; the brothers shoot at a small elm-bark wheel until the younger brother misses and the wheel rolls far away.

After the elm-bark wheel rolls away, the brothers leave without informing their father and follow its trace for a long distance.
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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

Medicine-Screech-Owl becomes chief, tells the people to move west, leads them over mountains, and identifies a large lake as Moon's tears shed for his wrongs; he names the mountain Moon's-Tears-on-the-Mountain.

After Moon is gone, Medicine-Screech-Owl is selected as chief and tells the people to move farther west over the mountains.
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Traditions of the Caddo HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57; lines 2739-2833 confidence: high

Ten boys live with their grandmother. The nine older brothers go out one by one and do not return; the youngest insists on going to look for them despite the grandmother’s plea.

Nine older brothers have gone missing, and the youngest decides to leave home to search for them despite the grandmother’s warning.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: high

The boys make arrows and a thin-bark wheel, play by rolling and shooting it, lose it when it keeps rolling away, set out after it, rest, and pray to spirits for help.

The brothers' bark wheel keeps rolling away and cannot be found, causing them to set out after it and pray to spirits for help.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: medium

Moon organizes a move to a better world, divides the people into groups with leaders, gives drums, forbids looking back, and leads them westward out of the ground; Coyote looks back, half return, and Moon forms mountains by throwing dirt.

The people are organized for movement, travel westward, and come out of the ground into another world.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: high

Moon organizes a move to a better world, divides the people into groups with leaders, gives drums, forbids looking back, and leads them westward out of the ground; Coyote looks back, half return, and Moon forms mountains by throwing dirt.

The chief forbids looking back during the move; Coyote looks back, causing half the people to go back while the others continue.
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Traditions of the Caddo I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6183-6217 confidence: medium

The woman asks Braveness to go with her to her home, warns him not to become angry at her people, and at high hills tells him to roll over twice; he does so and becomes a buffalo.

Buffalo Woman asks Braveness to accompany her to her home and warns that her people will bother him and that jealous young men will kill him if he becomes angry.
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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

After a long time with the people, Medicine-Screech-Owl calls them together, says he is going to leave, disappears, and has not been seen since.

After being with the people for a long time, he calls them together, says he is going to leave, disappears, and is not seen again.
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Traditions of the Caddo THE WOMAN WHO TURNED INTO A SNAKE. 67 / TRADITIONS OF THE CADDO. / THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1 / BUFFALO WOMAN. 73; lines 3513-3565 confidence: high

After they live happily for a long time, the wife asks whether Braveness will do whatever she says, then asks him to go with her to her home and says they will return someday.

The wife asks Braveness to go with her to her home, leads him there, and says they will return someday.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 821-911 confidence: high

Tonin disappears and is seen going into the blue sky; he can tell the future, calls the people, speaks about the world, and announces he will leave in six days for six winters and seven summers.

Tonin announces departure, sings a death song, is lifted into the sky, and later returns as promised.
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Traditions of the Caddo TRADITIONS OF THR CADDO. / MBDICINB-SCRBBCH-OWL. 43 / TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45; lines 2159-2205 confidence: medium

While alone far in the timber, the boy heard a voice singing and calling to him to wait; a strange, homely, energetic boy came running through the bushes.

The boy is alone far in the timber when the voice calls him and the stranger appears, leading to the reported gift of power.
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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

Bear backs away, becomes frightened, gives Coyote food, and later learns that the visitor was Coyote, which makes him angrier and leads him to seek revenge.

After Bear discovers the deception, Coyote continually moves from place to place to avoid being killed.
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Traditions of the Caddo WASHINGTON, D. C: / CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO.; lines 338-426 confidence: high

Moon calls the people together and tells them they must move from Old-Home-in-the-Darkness to another and better world; the people form groups, select leaders, and each leader receives a drum.

Moon tells the people they must leave Old-Home-in-the-Darkness for another and better world and leads them westward.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 15607-15720 confidence: high

Four children met and talked through several days of ceremony; the boys invited the girls home, the girls refused, and the young men said their uncles would lead a war-party they intended to join.

The young men decide to join their uncles' war-party, leave after the main body, are seated near leaders though never before on the warpath, and scout ahead for many days.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16426-16545 confidence: medium

The meadow lark is often the messenger of Evening-Star; a boy being led unconsciously to a definite destination is said not to be uncommon; prayers are transmitted to Evening-Star by kurahoos or four divine assistants; the leading priest is the oldest and most ritually knowledgeable of four priests.

A note identifies the idea of a boy being led unconsciously to a definite destination and says it is not uncommon.
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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.

In the variant, star people travel as stars; the woman descends to earth with the child after they depart, and the star-husband later seeks her.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17184-17301 confidence: medium

The boy goes to Sun Land; White-Spot-Forehead and the two buffalo-girls become gods in the north and send buffalo; the boy's descendants become warriors, and the woman's descendants are agricultural peoples with seeds; their spirits drive buffalo south in famine.

The boy departs to Sun Land, and White-Spot-Forehead with the two buffalo-girls become gods placed in the north, sending buffalo for the people.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14302-14372 confidence: medium

The mother ties a long string with a round shell gorget around the boy's neck. The man sees it, says it is his shell, remembers the buffalo cow in the mud, and sees a buffalo cow and calf going toward the hills.

After the man recognizes the shell, he sees the buffalo cow and calf leaving and follows them for many days while the mother restricts access through the boy.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14544-14643 confidence: medium

After many years, the man lies with another woman; the buffalo-woman bellows and leaves, the man grieves and hears a reproachful voice, hunger lasts for years, and the calf reappears, receives presents, and brings buffalo again.

After the man lies with another woman, the buffalo-woman leaves and the people are hungry for many years until the calf returns and receives presents.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14645-14751 confidence: medium

The synopsis of 'The Boy Who Became a Prairie-Dog' says a scolded boy lives with prairie-dogs, forgets his past, recovers memory through birds and arrows, returns with a prairie-dog wife, is unfaithful, and both become prairie-dogs related to the Skidi.

The synopsis says the boy leaves after being scolded, lives with prairie-dogs, returns with a prairie-dog wife, and eventually both become prairie-dogs related to the Skidi; the narrative opening shows the scolding and departure.
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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: high

The boy follows marks and a meadow lark for many days; at a steep bank of earth, the bird flies against it and the boy falls into a lodge.

The meadow lark draws the boy away for many days and brings him to a lodge where elders teach him ritual and practical knowledge.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1790-1874 confidence: high

The siblings leave their possessions; the sister tires, and the boy sets a single ball and double balls on the ground for them to stand on; the balls move without the girl feeling motion and are returned to the bundle at evening.

The siblings leave their possessions and continue their journey by means of single and double balls taken from the sister’s bundle.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1960-2060 confidence: high

The young man departs with a forked stick, orders his wife to remain in the tipi, and gives his sister dawn signs: red streaks mean his death; blue streaks mean the animal is killed and he is returning.

The boy leaves with a forked stick, travels south, kills the flint-covered animal, takes its paw, and returns to the village.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2062-2160 confidence: medium

A poor boy and his poor mother live in a tipi outside the village; people, especially men, urinate on their tipi, which smells bad.

A poor boy living outside the village is visited at night by an old man, told to go to a high hill, and later prays there before seeing celestial beings.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2260-2359 confidence: medium

The section title and summary state that the original buffalo stands at the gate of heaven in the north; Spider-Woman at the center of the earth refuses passage; the buffalo trample her, she becomes a squash-vine, and the buffalo reach the south.

The buffalo seek to leave the cold north for warmer southern country with more grass, but must gain passage past 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 2780-2872 confidence: medium

The boy sings while people dance; he leaves the lodge making a grunting noise, returns with worn-out moccasins, changes them, and sometimes provides meat that others cook and distribute.

During the ceremony the boy leaves and returns with worn-out moccasins, brings meat, and states that he has been a long way off.
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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: high

The mysterious being, after helping the Pawnee, visits men he used to talk with; when all refuse to smoke with him, he becomes angry and says he will go north under the North-Star and stand as one of the stars, then disappears.

After people refuse to smoke with him, the mysterious being becomes angry, says he will go far north under the North-Star and stand as one of the stars, then disappears.
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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

The man finds only horses and one tipi, hides until sunset, and is addressed by a captured woman of his tribe, who says another woman of their tribe is present; they discuss killing the man and going home.

The captured women agree to help kill their enemy husband, flee with the man, and return to their people.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10217-10310 confidence: medium

Spider-Woman tells Taihipirus that the men have been on the rock for several days and instructs him to tie warriors' lariats together, fasten them to a loose stone on the steep bank, and climb down.

The stranded men are believed trapped by enemies on a rock, but escape by tied lariat ropes anchored to a stone and later return home victorious.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10817-10917 confidence: medium

The young chief says earlier hunting dates had been too hasty and decides the people should remain four days and break camp on the fifth day for the hunt.

The newly made chief defines a five-day timetable for breaking camp and beginning the hunt, and the community prepares accordingly.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11230-11329 confidence: medium

The gambler is impressed by the war report; he has never cared to join war parties or be in battle, has focused on gambling, has many possessions, and is not happy.

After hearing of the killed enemies, the formerly war-indifferent gambler leaves without supper at night, carrying a bundle westward to the battlefield.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11436-11517 confidence: high

The gambler calls close young men to his lodge, says he will travel far south to fight enemies as well as capture ponies, and the men agree to follow him on the warpath.

The gambler announces travel far south to fight enemies, recruits followers, gathers them at night, and departs in the morning.
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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 young chief catches up with his mother-in-law and older wife, who do not speak to him; at his new wife’s tipi, the wife throws their baby boy into his lap, and he puts the child on his back.

The baby boy is rejected by being thrown into his father’s lap, and the father departs west with the child instead of following the tribe south.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9904-10011 confidence: medium

On the next night the boy again answers the singing and dancing noises. The man addresses a Father in the heavens, says animals have taken the child he fed on buffalo milk, imagines the boy under ground with animals, and decides to leave him so he may use animal knowledge if found by his people.

The father prepares stored food, leaves the boy in the cave with the animal lodge, travels west, and later thinks of returning for the boy after his time with the animals is complete.
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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 6608-6710 confidence: high

The poor orphan boy proposes going on the warpath. The older boy’s mother permits him to go, makes moccasins for both boys, and they leave secretly at night; the younger orphan leads.

The boys receive moccasins, leave secretly at night, and begin a southward journey with the orphan boy leading.
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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: medium

The next story opens with people in a timbered country rich in game; a poor orphan boy lives with an old woman in a grass lodge, watches hunters return, and decides to leave the village even if he dies.

The orphan boy decides to leave the people, expects possible death, wanders hungry through timber, and then hears a nocturnal treetop voice.
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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 7724-7826 confidence: medium

The boy returns to the place of the owls; one owl says they are glad he is having success and tells him to get many ponies because he will soon leave the country to go north.

The owl tells the boy to get many ponies because he will soon leave the country and go north, and the boy then obtains many ponies.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8632-8741 confidence: high

The people mock the girl and boy; when the camp breaks to go hunting, the girl decides that she and her about five-year-old brother will remain behind because of the mockery.

A sister and younger brother remain apart from the hunting camp after mockery, travel east, and establish a separate shelter and garden site.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3442-3529 confidence: high

The next morning the girl is missing; she wakes in another country identified as the star's home, and the star appears in human form and says he heard her wish and took her up.

The star says he took the girl up to his home; she later discovers that the place where she lives is above the earth.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3621-3713 confidence: medium

A poor, ugly, neglected boy is pitied by the stars, taken to their lodge in heaven, endowed with strength and beauty, forbidden to take a wife until four successes, then transformed back after disobeying.

The next tale's summary states that a neglected boy is taken to the stars' heavenly lodge, endowed with strength and beauty, forbidden to take a wife until four successes, and transformed back after neglecting the injunction.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3889-3991 confidence: medium

The next tale opens with a poor young man and a well-off young girl meeting and talking; when she wants to marry, he says he must first go on the warpath, capture ponies, and learn to kill buffalo.

In the opening of the next tale, the young man delays marriage until he can make a name through warpath action, pony capture, and buffalo killing.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4190-4280 confidence: medium

The man refuses the offered authority, says he is seeking his dead son and wife, asks to be taken to Spirit Land, and pleads for pity while touching the leader's head and arms.

The man rejects power among his people and asks to be taken to Spirit Land because he longs to see his dead son and wife.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4381-4479 confidence: medium

Opening synopsis: a couple is oppressed by a she-bear; a slain buffalo’s blood becomes a boy; animal-breathed arrows let him kill the bear; he befriends Burnt-Belbf, attracts buffalo, survives a witch through animal skins, and vanishes as a young buffalo bull.

The opening synopsis states that the boy vanishes in the shape of a young buffalo bull.
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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: low

The man invites the chief to eat and tells him of the wonderful boy. The chief asks Blood-Clot-Boy to help the people kill buffalo for meat. Blood-Clot-Boy says he can help, will go after his faraway kindred, and will return.

Blood-Clot-Boy tells the chief that his kindred are far away, that he will go after them, and that he will return to help 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 4670-4772 confidence: medium

Blood-Clot-Boy says: “You must not look at me, for I am not a man; I shall soon depart,” and says his brother will have his clothing after he is gone.

Blood-Clot-Boy says he is not a man, will soon depart, and that it is time to return to his own people after feeding the people and killing threats.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4872-4963 confidence: medium

The father warns the boys about monsters and wild animals, then specifically forbids the southern hilly timbered place where people are eaten by a monster that is really a snake but looks like a lizard.

The father forbids the boys to go to the southern hilly timbered place, but Long-Tooth-Boy proposes going there to see the animal.
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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 orphan boy says he is poor and young, looks to the sky, offers himself to the Sun or any willing god, then wanders over the prairie and follows a small stream to low land with a mound.

The orphan boy offers himself to the Sun or any willing god and then wanders over the prairie, following a stream to a mound.
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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

After council, the girl who brought the boy advises taking him across the big water and leaving him to die; eight strong bulls carry him over the water on their backs and place him on a high hill.

The buffalo carry the boy across the big water on their backs and place him on a high hill so that he will die.
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Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee; lines 63-148 confidence: medium

Skidi traditions say Arikara and Skidi once lived together as a single tribe; the Arikara later separated and went north, rejoined the Skidi in 1830 for two or three years, then separated again.

Skidi traditions say the Skidi and Arikara once formed one tribe, after which the Arikara separated and went north, later briefly rejoining and separating again.
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norse

Corpus Poeticum Boreale, Volume 1 APPENDIX. / DUPLICATE TEXTS. / APPENDIX. / SONGS FROM SAXO. 381; lines 17793-17903 confidence: medium

Haddingus asks why he delays in dark hiding places among rough hills rather than follow the sea as before; wolf-pack noise, beasts’ cries, and lion harshness take sleep from his eyes.

Haddingus asks why he remains in dark rough hills and says sea travel, rowing, trade, spoils, and sea profits are preferable to wooded and sterile wilds.
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Corpus Poeticum Boreale, Volume 1 APPENDIX. / SONGS FROM SAXO. 381 / SONGS FROM SAXO. / APPENDIX.; lines 17995-18064 confidence: medium

A voice asks what is happening behind closed and barred doors, says a third voice calls Bjarco to come out from the closed house, and the fragment then mentions Rolvo’s son-in-law and warlike Hjalto.

Bjarco is called by a third voice and ordered to proceed out from a closed house behind barred doors.
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Corpus Poeticum Boreale, Volume 1 DARRADAR-LIOD. 283 / BOOK V. / THE LATEST EPICS. / THE LAY OF GRIPI.; lines 14864-14915 confidence: medium

When asked what fortune will first happen after leaving the court, Gripi says Sigurd will avenge his father, redress Eylimi’s wrong, fell Hunding’s sons, and win victory.

Sigurd asks what will first happen when he leaves Gripi’s court, and Gripi answers with the forecast of vengeance and victory.
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Corpus Poeticum Boreale, Volume 1 EARLIEST WESTERN POEMS. / APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD.; lines 8709-8848 confidence: high

Young Swipday is compelled by a cruel stepmother to ride into Giantland and win the giant-guarded maiden of an enchanted castle.

The synopsis and Swipday’s speech say a cruel or false stepmother sets him the task of going to find Menglad in Giantland.
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Corpus Poeticum Boreale, Volume 1 EARLIEST WESTERN POEMS. / APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD.; lines 8850-8942 confidence: high

A mother bids her child farewell through danger, says she chanted charms while standing on an earthfast stone, and tells the child to keep her words in the breast for lifelong luck.

The mother sends her child onward through danger with charms and remembered words that grant luck if retained.
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Corpus Poeticum Boreale, Volume 1 EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN. / HELGI AND KARA.; lines 10369-10472 confidence: medium

Opening prose and Hedin’s speech: Helgi dies; Hedin bids Swava farewell and says he will not return before revenging his brother, the son of Hiorward.

Hedin states he will not return to Strifeham or Sunfell until he has avenged his brother.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7860-7991 confidence: medium

The editor summarizes the first scene in Walhall between Woden and his wife, then later scenes in Giantland in the wise giant’s hall, where Woden makes trial of wits and the giant eventually forfeits his head.

Woden leaves Walhall for Giantland to test or exchange wisdom with Wafthrudni, a giant repeatedly characterized as wise.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN.; lines 10290-10367 confidence: medium

Helgi, wounded to death, sends Sigar to fetch Swava so she may find him alive. Swava asks how Helgi Hiorwardson was hurt and says she will harm his slayer. Sigar replies that Helgi fell that morning at Sigar’s-field and that Alf has won.

Mortally wounded Helgi sends Sigar to fetch Swava, wishes to see her before yielding up his breath, and identifies their battlefield meeting as the last.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN.; lines 9919-10043 confidence: medium

Helgi sends messengers over land and sea to call a levy, promises gold, orders men aboard ships, and the gold-decked fleet sails with many warriors and mariners.

Helgi sends messengers over land and sea, promises rewards, gathers warriors and mariners, and sails with a gold-decked fleet toward conflict.
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Corpus Poeticum Boreale, Volume 1 HELGI AND KARA. / LAY OF ATLI AND RIMEGERD THE GIANTESS. / THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW.; lines 10812-10871 confidence: medium

Hialmar recalls leaving the ladies' song and dear friends at Soti's house; the king's fair daughter accompanied him to Agni's-bank and told him he would never come back.

Hialmar recalls leaving the ladies' song and dear friends, and says the king's daughter told him he would never come back.
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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 14019-14139 confidence: high

The prose introduction says the Walkyries are sent to the dying king, that he goes with them to Walhall, and that Woden bids Hermod and Bragi welcome him.

The introduction states Hakon goes with the Walkyries to Walhall, while Skogul says she must ride to the gods’ city to announce him to Woden.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 1919-2004 confidence: medium

Helmgisl tries to take the kingdom but is threatened by the grieving Lombards; Rosamund asks Longinus for a ship, and she and Helmgisl flee by night to Ravenna with Elfswintha and the whole Lombard hoard.

Rosamund and Helmgisl embark by night on a ship sent by Longinus, taking Elfswintha and the whole Lombard hoard to Ravenna.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 2110-2210 confidence: high

“the great Exodus from all the Scandinavian lands on the North Sea westwards; fleet after fleet of rovers and colonists” passed over.

The passage twice uses the language of exodus for Scandinavian and Western colonist movements and describes travel by fleets across the North Sea and onward to islands and distant coasts.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 2212-2307 confidence: medium

Fairhair's expedition to the West is said to have driven people from Caithness, the Hebrides, and Orkneys to Arctic Iceland.

The passage says Fairhair's expedition to the West drove people from Caithness, the Hebrides, and Orkneys to Arctic Iceland.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 2309-2407 confidence: medium

In the Helgi-poet, ships play a major role: fleet, gale, waves, bulwark, hull, harbour marks, docks, war-standard, forecastle tents, wicker shield war-token, captain, and pilot.

The passage describes the Helgi-poet's fleet running out to sea with a captain, pilot, golden war-standard, and wicker shield war-token.
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Corpus Poeticum Boreale, Volume 1 LAY OF ATLI AND RIMEGERD THE GIANTESS. / THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW.; lines 10983-10995 confidence: medium

Speaker H says they must go to the “steeds of the billows [ships],” says the king’s daughter is in good heart, and says they care little about future quarrels among sons.

Speaker H says they must go to the “steeds of the billows,” glossed as ships.
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Corpus Poeticum Boreale, Volume 1 MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES. / THE LAY OF SKIRNI.; lines 9212-9349 confidence: high

Skirni asks for the horse that can bear him through the dark flicker-flame and the sword that fights by itself against Giant-kind; Frey grants both.

Skirni is equipped and sent from Frey's hall to Giant-land, travels through darkness and Ogre-land, and crosses a huge fire to reach Gerda's hall.
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Corpus Poeticum Boreale, Volume 1 oF / FRAGMENT OF A STARKAD LAY. / FRAGMENT OF A STARKAD LAY. / SCHOLIA,; lines 17066-17176 confidence: medium

Hallstan sails to his inheritance in Iceland after Thengil’s death and describes the Hill o’ Head as mourning and the hillsides as laughing to greet him.

Hallstan speaks upon arriving at his Icelandic inheritance, and Thori speaks while sailing away from his old home to seek another settlement.
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Corpus Poeticum Boreale, Volume 1 oF / FRAGMENT OF A STARKAD LAY. / FRAGMENT OF A STARKAD LAY. / SCHOLIA,; lines 17066-17176 confidence: medium

A dream-prophecy of Snowbiorn portends woe to early Greenland explorers: death, the dismal north-west ocean, frost, cold, horrors, and Snowbiorn’s slaying.

Snowbiorn’s dream-prophecy portends death, cold, horrors, and slaying for early Greenland explorers in the north-west ocean.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421 / OF THE OLD NORTHMEN. 423; lines 20792-20819 confidence: medium

The Longbeard story of Paul the Deacon is said to look as if it referred to a vow by emigrant warriors of an over-populous tribe going forth to colonise; the name Lombard may owe to this oath, while the original tribal name was Winnil.

The Longbeard story is interpreted as possibly referring to a vow by emigrant warriors going forth to colonise.
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Corpus Poeticum Boreale, Volume 1 SECOND PART. / THIRD PART. / H . . . / SONA-TORREK. 240; lines 14590-14650 confidence: medium

The speaker says the Sea has done great damage and caused kinsmen’s destruction, especially since Gunnar, the buckler of his race, turned from life into the path of Bliss.

Gunnar turns from life into the path of Bliss, and the son is imagined as eventually being gathered by Woden’s hands.
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Corpus Poeticum Boreale, Volume 1 SEPT POR ETE / FRAGMENTS OF LOST MYTHOLOGICAL POEMS. / FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS.; lines 9747-9794 confidence: medium

“for I am minded to wade through thee to Giant-land. Be sure if thou waxest, my god-power will wax too, as high as heaven.”

The speaker states an intention to wade through the addressed entity to Giant-land.
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Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 7427-7536 confidence: medium

Gunnar orders Fiornir to pass the gold-ringed cups and says a grey wolf and black bears will rule over or bite at the Hniflung hoard if Gunnar perishes or does not return.

After farewell drinking and weeping, Gunnar and Hogni ride over mountains and through Mirkwood to Atli’s palace, where they are trapped.
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Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 7661-7779 confidence: high

Gudrun goes to her storehouse, chooses crested helms and long mail-coats from chests, and brings them to her sons, who fasten swords, clothe themselves, and mount horses.

The sons arm themselves, ride out, and explicitly say they will not return and will die far away.
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Corpus Poeticum Boreale, Volume 1 THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV. / APPENDIX. / I, II, III.; lines 14219-14273 confidence: medium

Prologue: the speaker came west over the sea bearing the sea of Woden's heart, launched a ship from Iceland, and loaded a mind-vessel or breast with praise.

The speaker says he came west over the sea from Iceland while bearing a song and loading a vessel-like breast with praise.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE. / I, DEATH.; lines 12205-12294 confidence: high

The speaker begins by telling of happiness in the world of delight and of humans going unwillingly to the grave; vanity, pride, riches, and bright gold deceive mortals.

The passage says humans go unwillingly down to the grave; the speaker is bound by Hell's cords, called by Hell's messengers, and hears Hell's gates.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE. / I, DEATH.; lines 12205-12294 confidence: high

"The Maids [messengers] of Hell called me home"; the speaker also sees the Sun sink and hears the gates of Hell clang heavily.

The speaker repeatedly sees the Sun at the point of dying, bows to it for the last time, and then never sees it again after waters close overhead.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 15817-15942 confidence: high

Gudrun describes a moonless night of sorrow over Sigurd with wolves howling, wishes for wolves and bears to devour her, and wanders over a mountain for five days before reaching Half's hall.

After Sigurd's death, Gudrun experiences a dark night among wolves and imagines animal devouring before wandering across a mountain for five days to another hall.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 15817-15942 confidence: high

Heroes appear on horses and wives are lifted onto wagons; the group travels seven days over cold land, seven over waves, and a third seven over dry land until warders open the gates of lofty forts.

The company travels seven days over cold land, seven days over waves, and a third seven days over dry land before entering a court.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16194-16298 confidence: high

Atla-mal opens with a dreadful secret parley, betrayal of the sons of Giuki, the Norns letting doom wax high, and Atli sending messengers to summon his brothers-in-law.

Atli sends messengers to summon his brothers-in-law after a secret parley that brings betrayal, and the messenger speech urges Hogni so Gunnar will follow.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16300-16416 confidence: high

Gunnar says it is too late to talk: “we cannot escape our doom” and they are bound to go though their lives may be short.

The wives try to stop the men after ominous dreams, but Gunnar says they cannot escape doom and the group departs at dawn.
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Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11118-11238 confidence: high

Bodwild discusses the ring she has broken. Weyland promises to mend it, gives her a beer-cup so that she falls asleep, says after he has wrought his will that he has avenged his losses except one, and makes wings in place of feet for escape.

Weyland makes wings to replace his feet, rises into the air, and cannot be reached or shot from below while he soars toward the clouds.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 1835-1949 confidence: medium

Hakon, Athelstan's foster-son, is in England when he hears of King Harald's death; Athelstan gives him men, good ships, and equipment, and Hakon sails to Norway.

Hakon hears of his father's death in England, is equipped by King Athelstan with men and ships, and departs for Norway to pursue kingship.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 1951-2046 confidence: high

Hakon gathers a great army and ships; Eirik raises people in the middle of the country but leading men leave him for Hakon, leaving him too weak to oppose Hakon.

Eirik loses leading supporters to Hakon, cannot oppose him, and sails west with followers to Orkney and England.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 1951-2046 confidence: high

Gunhild and her sons learn Eirik has fallen, expect no peace, prepare to leave Northumberland with Eirik's ships, followers, loose property, taxes, and booty, and steer north to Orkney, where Thorfin Hausakljufer is earl.

Gunhild and her sons, expecting no peace after Eirik's death, leave Northumberland with ships, followers, and property and move to Orkney.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 2264-2361 confidence: medium

Ketil Jamte, son of Earl Onund of Sparabu, goes east across the mountain ridge with many people, stock, and goods; they clear woods, make large farms, and settle what is later called Jamtaland.

Multiple figures and populations move or flee eastward, clear woods, establish farms, and settle regions that receive names in the passage.
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Heimskringla; Or, The Chronicle of the Kings of Norway HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS. / SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS; lines 3458-3551 confidence: medium

Gudrod Bjornson's son Harald, called Grenske, is fostered by Hroe the White; Hroe's son Hrane is Harald's foster-brother; after his father's fall Harald flees and is advised to leave the country.

After his father's fall, Harald Grenske flees, is advised to leave the country, enters cruising company in Svithjod, and becomes notably able and well regarded.
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Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 1154-1259 confidence: high

Ragnvald and Hild’s son Rolf is described as too large for a horse, called Rolf Ganger, active as a viking, and outlawed by Harald after a cattle foray in Viken violated the king’s ban on plundering within the country.

Rolf is outlawed over Norway, goes west over sea, establishes an earldom, and the passage traces descent from him to Norman earls and later English kings.
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Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 1261-1375 confidence: medium

Einar offers to go west if given force, saying he has little honor or affection to lose and will not return; Ragnvald says he would be glad if Einar never came back and disparages Einar's maternal kin as slave-born.

Einar says he has little honor at home, is disparaged through his maternal kin, receives a vessel, sails west, defeats local vikings, and becomes earl over the islands.
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Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 1261-1375 confidence: medium

Ragnvald of Møre hears of Earl Sigurd's death and vikings' possession of the country, then sends Hallad westward to Orkney with the title of earl and many men-at-arms.

Hallad is sent westward to Orkney, Einar sails into the West sea to the islands, and Halfdan later sails westward before conflict with Einar.
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Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 935-1055 confidence: medium

After Hafersfjord, Harald meets no opposition in Norway. Many opponents flee, and the passage links this flight with the peopling of Jemtaland, Helsingjaland, Iceland, and the Farey Isles, resort to Hjaltland, Orkney, and Hebrides, summer raiding in Norway, and some men entering Harald's service.

After Harald's victory and seizure of lands, a great multitude flee Norway, and the passage connects their departure with the peopling or use of several outlying regions and islands.
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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 10024-10129 confidence: medium

Earl Ragnvald asks whether the king wants Bjorn's death, warning that speaking these words to the Swedish king would incur wrath and punishment because the Swedish king is proud and angry.

Ragnvald warns that the errand may provoke wrath and punishment, while Bjorn vows to travel to the Swedish king and deliver every word unless death or bonds prevent him.
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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 10131-10242 confidence: medium

Ingebjorg prepares Hjalte for travel, assigns two Gautland men to serve and assist him, gives him twenty marks of weighed silver, and sends word and token to Ingegerd asking her to help Hjalte when needed.

Before Hjalte sets out, Ingebjorg equips him with attendants, silver, and a token for Ingegerd’s help.
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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 10131-10242 confidence: medium

Sigvat’s verse describes wind and rain on the fjord, a ship moving over waves and through the Lister sea, mooring at an island, and then rapid riding over Gautland.

Hjalte describes a long and difficult journey across the ocean, while Sigvat’s verses emphasize wind, rain, waves, overland riding, nightfall, and travel hazards.
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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 11168-11262 confidence: medium

Olaf requires Thorarin to take Hrorek to Greenland and deliver him to Leif Eirikson; Thorarin says he has not been to Greenland and asks to be made one of Olaf's court-men, which Olaf grants.

Olaf orders Hrorek transported to Greenland or Iceland and gives instructions to prevent Hrorek from appearing again in Norway; Hrorek later says he has laid down his kingdom.
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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 11168-11262 confidence: high

Thorarin sails out into the ocean, reaches south Iceland, sails west into the Greenland ocean, encounters heavy storms, and lands in Breidafjord in Iceland near summer's end.

Thorarin attempts the Greenland route but heavy storms drive him about the ocean and he lands in Iceland instead.
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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 11357-11466 confidence: medium

Sigvat supports Ragnvald, offers to travel to him to spy on the Swedish king's actions and seek settlement, and King Olaf approves; the king often speaks about Ingegerd.

Sigvat offers to travel east to Earl Ragnvald to spy and attempt settlement, then leaves Sarpsborg with companions after farewell verses.
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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 12177-12239 confidence: medium

The next spring Thorkel again intercedes; Einar becomes angry and vows that the two of them will not both come next spring to the Thing unharmed.

After Einar's threat against Thorkel, Amunde tells Thorkel to leave the country, and Thorkel goes to Caithness to Earl Thorfin.
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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 12419-12500 confidence: medium

Thorkel Amundason came to Thorfin, "laid his head upon the earl's knee," and asked the earl to do with him what he pleased.

Thorfin prepares a sea voyage, reaches a final arrangement with Thorkel Amundason, departs, and is said never again to be together with Olaf.
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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 13120-13210 confidence: medium

Seed-corn is scarce and household reduction is proposed, but Asbjorn holds to the old household fashion. A bad corn year and Olaf's prohibition on exporting corn, malt, or meal north lead Asbjorn to prepare a large goods vessel.

Bad harvests and the need for household provisions lead Asbjorn to launch a sea-going goods vessel and sail south with twenty men to seek corn and malt.
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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 13308-13407 confidence: medium

Asbjorn launches and rigs a twenty-bench snekke after Candlemas, gathers nearly ninety armed men, sails south, and lands at an uninhabited place on Karmt Island.

Asbjorn launches and rigs a ship, gathers nearly ninety armed men, and sails south along the coast.
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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 13576-13668 confidence: high

Einar Tambaskelfer leaves for England, meets Earl Hakon, visits King Canute and receives gifts, goes to Rome, returns the next summer, and does not meet Olaf then.

Einar leaves the country, visits England, receives hospitality and gifts, travels to Rome, and comes back the following summer.
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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 14206-14258 confidence: high

King Olaf is in Sarpsborg, sends Karle north on business, and Karle obtains money and a ship for a Bjarmaland voyage; Olaf and Karle are to divide profits by halves.

King Olaf sends Karle north to Bjarmaland with money and a ship, initiating the expedition.
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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 14411-14446 confidence: medium

Olaf’s people debate whether the wind allows passage past Jadar; most say it is impossible, and Haldor Brynjolfson replies that they could round Jadar fast enough if Erling had prepared a feast at Sole.

Olaf’s party debates the wind, Haldor gives a motivating opinion, Olaf orders immediate preparation, and the vessels sail past Jadar successfully the same day.
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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 14448-14536 confidence: medium

At Thrand of Gata's house, Sigurd, Thord, and Gaut are present; Thrand taunts the young men about inactivity, an unused boat, and unsold wool.

Thrand's mocking speech causes Sigurd to spring up, call companions, launch a vessel, load cargo, and set out to sea.
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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 14538-14620 confidence: high

At night Sigurd tells his ship's people that a false charge has been made, calls the king deceitful and crafty, says Thoralf was slain and they were made misdoers, fears the king can manage the iron ordeal, and advises sailing away on the mountain breeze.

Sigurd advises leaving Norway by sea at night to avoid the expected consequences of the ordeal, and his companions hoist sail and flee to the open sea.
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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: high

Ketil Jamte, son of Earl Onund, fled over the mountain ridge from Eystein Illrade, cleared forest, and settled the land now called Jamtaland.

Ketil flees over a mountain ridge and settles Jamtaland; later groups flee Harald's conquest and add new settlements eastward.
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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 14695-14786 confidence: medium

Stein refuses mistreatment, draws his sword, kills the landbailiff, flees with a boy by horse and sledge, crosses the fjord, conceals the murder, and calls the travelers king's men.

Stein kills the landbailiff, departs at night with the boy, crosses the fjord, conceals the murder, and claims they are king's men.
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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 14788-14869 confidence: medium

Fin says the gathered men offer service rather than hostility, but if Thorberg is borne down they will go to King Canute the Great with their forces.

Fin threatens that the brothers may go to King Canute if Thorberg is crushed, and Stein later departs to England into Canute's service after being barred from King Olaf's house.
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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 14952-15037 confidence: medium

Thorer sails from the harbour across Westfjord and out of sight of land, reaches England, goes to King Canute, and is well received.

Thorer sails away from Norway to England, where King Canute receives him, after conflict with Fin and King Olaf's authority.
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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 15224-15311 confidence: medium

Olaf says the promised Farey scat is not forthcoming and proposes sending men after it; when he proposes the expedition to different men, "all declined the adventure."

Olaf asks different men to undertake the expedition, all decline, and Karl alone offers to go before setting out for the Farey Islands.
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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 15397-15518 confidence: medium

Olaf sets out, raises a levy over the whole country, while Einar Tambaskelfer stays home and does not serve the king.

King Olaf raises a levy, gathers chief men and warriors, sails with a fleet, and directs his force south to Denmark.
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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 15520-15609 confidence: medium

Canute's fleet is ready; he leaves with many men and very large ships. Canute has a sixty-bank dragon-ship with a gilt head; Hakon has a forty-bank dragon with a gilt figure-head. The ships have blue, red, and green striped sails, painted hulls, and splendid equipment.

Canute leaves land with a vast force, leads the fleet by sea, and sails from England to Denmark and Limfjord.
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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 15921-16017 confidence: high

Olaf decides that those following him should travel by land across Gautland to Norway, while ships and goods not carried will be sent east to Swedish dominions for safekeeping.

Olaf decides that followers will proceed overland through Gautland while ships and goods are sent east for safekeeping.
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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 16589-16695 confidence: medium

King Olaf sails to Tunsberg after hearing King Canute has gone south to Denmark; he gathers thirteen ships but gains little money and few men, and perceives that the country has abandoned him.

King Olaf leaves after Canute's departure, gathers only a small following, receives little support, and recognizes that the country has abandoned him.
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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 16828-16901 confidence: medium

Court-men warn that Earl Hakon and many lendermen have come with a large force; Olaf sends men up a hill, and they see many ships coming from the north.

Olaf receives reports of a large enemy force, has only twelve ships, sounds the war-horn, departs the harbor, and later reaches Valdal with five ships.
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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: high

Olaf travels from Lesjar through Gudbrandsdal toward Redemark; friends follow, less faithful men separate, some show hostility, and Upland people resent Thorer's death; Olaf permits many men with farms and children to return home.

Olaf leaves the country after supporters and opponents are distinguished, permits some followers to return home, and proceeds east with a named company.
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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 17292-17386 confidence: medium

In Russia, Olaf weighs an offer from Jarisleif and Ingegerd to remain and receive Vulgaria; his men urge return to Norway, while Olaf considers laying down royal dignity, visiting holy places, and entering a monastic order.

Olaf in Russia considers accepting Vulgaria, going to holy places and entering a monastic order, or recovering his kingdom in Norway.
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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 17494-17584 confidence: medium

There are 600 men when they proceed from the uplands, travel east through Eid forest to Vermaland, then through forests to Svithjod, making inquiries about Olaf.

Olaf's supporters travel through Eid forest and other forests toward Svithjod, and Olaf later follows a Swedish route into the forests to Jarnberaland where more supporters join him.
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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 18658-18752 confidence: medium

Harald Sigurdson was severely wounded; Ragnvald Brusason brought him to a bonde, who took him in, secretly healed him, and gave him his son as attendant.

Harald, King Olaf's young brother, is severely wounded, healed in secret, given an attendant, and travels secretly through mountains and forests to Jamtaland and then east to Russia.
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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 19500-19522 confidence: medium

Einar Tambaskelfer and Kalf Arnason prepare a journey with a selected retinue from Throndhjem, travel east through Jamtaland, Helsingjaland, and Svithjod, procure ships, proceed east to Russia, and come to Ladoga in autumn.

Einar, Kalf, and their retinue undertake a long eastward journey to reach Magnus and arrange his movement toward Norway.
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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 7774-7899 confidence: high

At twelve Olaf first boards a warship; Asta has Hrane command and take charge of him; the crew titles Olaf king by custom for commanders of kingly descent; Hrane sits at the helm; the expedition first reaches Denmark; Ottar Svarte's lay is quoted.

Olaf is twelve when he first boards a warship, leaves under Hrane's charge, and sails first to Denmark.
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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 8391-8515 confidence: medium

King Canute sends Earl Eirik a message requesting help on an expedition westward to England; the passage notes Eirik's fame from victories in major northern battles and cites Thord Kolbeinson's verse.

Eirik leaves Norway immediately after Canute's message, campaigns in England, intends a Rome pilgrimage, and dies in England before it is described as completed.
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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 8517-8638 confidence: medium

Olaf leaves long-ships behind, prepares two burden ships with 220 chosen well-armed men, sails north in harvest, encounters a tremendous storm, and survives with his chosen crew and the king's luck.

Olaf departs northward in two burden ships with chosen men, faces a tremendous storm and danger of loss, and survives with the passage attributing success to the crew and the king's luck.
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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 8640-8728 confidence: high

Hakon prepares quickly to leave Norway, sails to England, meets King Canute, and is received into Canute's court with great power.

Hakon leaves Norway, sails to England, and is received and empowered by King Canute.
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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 9146-9247 confidence: low

Olaf wakes the people, boards ships with clothes and arms, rows out of the river, and the earl's men arrive, take Christmas provisions, and set fire to the houses.

After warning of the approaching force, Olaf leaves by ship with his men and goods, then moves onward through Orkadal and over the mountains.
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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 9380-9508 confidence: high

Earl Svein’s men flee or surrender; Svein’s chiefs consult, with Erling urging renewed battle and most others advising departure to the Swedish king; Svein discharges the fleet and sails away.

Svein leaves the country after defeat, seeks a foreign royal ally, and plans a route and forces for reconquest.
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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 9923-10022 confidence: medium

King Olaf tells Bjorn that the advice he gave should be carried out by Bjorn himself, including any danger; the king then goes to church, has high mass sung, and goes to table.

Bjorn is assigned the embassy he proposed, recognizes it as dangerous, gains Hjalte’s companionship, and appears with eleven others and saddled horses ready to depart.
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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 26143-26283 confidence: high

Men returning from Jerusalem and Constantinople bring reports that inspire a Norwegian expedition; the Northmen request a royal commander, the kings agree, and Sigurd is chosen to go while Eystein rules at home.

Reports from Jerusalem and Constantinople incite an expedition; Sigurd is chosen to command it and departs Norway with sixty ships toward the Holy Land.
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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 26428-26537 confidence: medium

Sigurd sails across the Greek sea to Palestine, goes to Jerusalem, meets Baldwin, and rides with him to the river Jordan and back to Jerusalem.

Sigurd travels by sea to Palestine, goes to Jerusalem, and visits the Jordan with Baldwin; the verse connects the Jordan with pardon from sin.
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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 27095-27200 confidence: medium

Sigurd calls his journey out of the country a princely expedition and mocks Eystein for staying home; Eystein answers that he equipped Sigurd before the expedition.

Sigurd refers to an expedition out of the country, victories in Saracen land, the journey to Jordan, and Eystein refers to Sigurd returning to Norway with a single ship.
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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 27202-27317 confidence: high

Sigurd promises the journey, the kings appoint a meeting at Eyrarsund, Sigurd summons a levy in Norway and gathers about 300 ships; Nikolas arrives early, waits, and then leaves with the Danish fleet.

Sigurd promises a journey, summons a large fleet, carries out the Calmar levy, and returns to his kingdom with valuables and booty.
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Heimskringla; Or, The Chronicle of the Kings of Norway OF THE PRIEST ARE FRODE / HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES:; lines 376-443 confidence: medium

Halfdan seizes and tortures a particularly knowing Fin to learn the cause; the Fin seeks Harald's help, Harald begs mercy unsuccessfully, frees him against the king's will, and accompanies him.

A knowing Fin is tortured for hidden knowledge; Harald releases and accompanies him, and the journey leads to hospitality and decisive royal news.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS. / MAGNUS ERLINGSON'S SAGA. / PRELIMINARY REMARKS.; lines 30742-30832 confidence: medium

Erling fits out ships and travels south to Denmark with King Magnus, relatives, household-men, former Gregorius's house-men, and ten ships in all.

Erling fits out ships and travels south to Denmark with the child king, relatives, and supporters to seek aid from King Valdemar.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS. / MAGNUS ERLINGSON'S SAGA. / PRELIMINARY REMARKS.; lines 30914-31000 confidence: medium

On Tuesday after early mass, Erling sounds warhorns, summons men, launches ships, holds a House-Thing, assigns commanders and ship places, threatens stragglers, and Orm lays ships in the harbour.

After a formal muster and alarm signals, Erling rapidly launches ships and departs Bergen with a twenty-one-ship fleet.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS. / MAGNUS ERLINGSON'S SAGA. / PRELIMINARY REMARKS.; lines 31681-31770 confidence: low

The passage lists Earl Erling's children and notes that Princess Kristin and Earl Erling had a daughter, Ragnhild; Kristin then leaves the country with Grim Rusle and goes to Constantinople, where they stay for a time and have children.

Kristin goes away from the country with Grim Rusle to Constantinople, where they stay for a time and have children.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 3744-3807 confidence: medium

King Trygve is married to Astrid, daughter of Eirik; after Trygve's death Astrid flees with property, Thorolf follows her, and faithful followers watch for enemies.

Astrid flees after Trygve's death while pregnant, is accompanied by loyal helpers, hides on an island, and later travels secretly by night.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 3809-3892 confidence: high

Eirik’s friends report the approaching troop; Eirik prepares Astrid’s night flight and sends her eastward with guides toward Hakon Gamle in Svithjod.

Eirik sends Astrid away by night with her son, and the pair continue eastward while Hakon’s armed party searches for them.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 3894-3992 confidence: medium

Astrid, Olaf, and attendants set out toward Sigurd in Gardarike; while sailing into the Baltic they are captured by Eistland vikings, who take goods and people, kill some, enslave others, and separate Olaf from Astrid.

Olaf departs with Astrid as a young child, is captured in the Baltic, separated from his mother, sold, and lives for years in Eistland before his royal identity becomes important.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 4089-4188 confidence: medium

Harald consults his mother and friends; some warn of danger, while others favor the journey because Norway has famine and Denmark has better crops.

The famine in Norway and better crops in Denmark are given as reasons many favor Harald Grafeld's journey despite concerns about danger.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 4190-4283 confidence: medium

Gunhild and her sons are short of men, decide again to sail out to sea westward, arrive first in Orkney, and remain there for a while among the Orkney earls.

Gunhild and her sons, unable to gather enough men, sail west and remain in Orkney.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 4396-4508 confidence: medium

Olaf notices the king's changed attitude, tells the queen he wants to travel to the Northern land where his family formerly had power and kingdoms, receives her good wishes, boards, and sails into the Baltic.

Olaf states a desire to travel to the Northern land where his family formerly held power and kingdoms, then boards ship and departs into the Baltic.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 4396-4508 confidence: medium

Olaf notices the king's changed attitude, tells the queen he wants to travel to the Northern land where his family formerly had power and kingdoms, receives her good wishes, boards, and sails into the Baltic.

Olaf sails by sea, lands at Bornholm, plunders, defeats the local people, and takes a large booty.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 4510-4628 confidence: medium

Storm and heavy sea prevent Olaf’s ships from staying at Borgundarholm; he sails south to Vindland, finds a good harbour, and his group behaves peacefully.

Olaf’s ships are displaced by storm and heavy sea, reach a foreign harbour, receive a queen’s winter invitation, and the stay leads to marriage and rule.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 4758-4860 confidence: medium

Geira falls sick and dies; Olaf feels the loss deeply, obtains warships, and plunders in Frisland, Saxland, and Flanders.

Geira's death leads Olaf to lose pleasure in Vindland, obtain warships, and leave on new raids.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 5036-5144 confidence: high

Sigvalde vows to go to Norway and kill or expel Hakon; Thorkel the Tall, Bue the Thick, and Vagn Akason make further vows, including Vagn's vow concerning Thorkel Leira and Ingebjorg.

The Jomsborg chiefs vow to go to Norway, regret their words the next morning, but nevertheless prepare ships and men for the expedition.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 6226-6320 confidence: medium

Thangbrand, a Saxon priest in Olaf's house, is described as passionate, ungovernable, a man-slayer, a good scholar, and clever. Olaf sends him to Iceland with a merchant vessel to bring the land to Christianity; he stays with Hal of Sida and persuades Hal, his household, and many chiefs to be baptized, while many others oppose it.

Olaf sends Thangbrand from his house to Iceland with a merchant vessel to bring the land to Christianity, and Thangbrand proclaims Christianity there while also killing opponents.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 6769-6889 confidence: medium

Earl Eirik, his brothers, and relations leave after Earl Hakon's fall; Olaf the Swedish king receives Eirik and grants him peace, freedom, and fiefs; fugitives from Norway join Eirik, who prepares ships for cruising to get property.

Eirik leaves the country after Earl Hakon's fall, receives refuge and fiefs from the Swedish king, and fits out ships to support himself and his men through cruising and warfare.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 6891-6995 confidence: medium

Thyre and Ozur flee by night into the woods, reach Denmark, then secretly go on to Norway because Thyre fears Svein would send her back; Olaf receives her, and she asks for advice and protection.

Thyre and Ozur flee in the dark through the woods, leave Denmark secretly to avoid being returned, and seek King Olaf's protection in Norway.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 6997-7056 confidence: medium

In the same spring, King Olaf sends Leif Eirikson to Greenland to proclaim Christianity, and Leif goes there that summer.

King Olaf sends Leif Eirikson to Greenland to proclaim Christianity, and Leif travels there that summer.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 7151-7258 confidence: medium

Svein sends Sigvalde to Vindland to spy on Olaf and arrange by cunning that Svein and Olaf meet; Sigvalde reaches Olaf, gains his favor and a voice in council, and delays his homeward sailing.

Olaf's men are ready to sail, but Sigvalde delays the departure until the allied forces are ready and waiting at Svold; departure then occurs under Sigvalde's guidance.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS / SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS.; lines 29332-29450 confidence: high

Erling's genealogy, friendship with King Inge, marriage to Christina, departure for Jerusalem, Orkney joining by Earl Ragnvald and Bishop William, and route following the same way King Sigurd the Crusader had sailed to Norvasund are described.

Erling leaves the country intending pilgrimage to Jerusalem, travels by sea to Palestine and the Jordan, returns to Norway by way of Constantinople and land travel, and is praised afterward.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 21128-21250 confidence: high

Ragnvald led Harald to a remote forest bonde, who concealed and cared for him until healed; the bonde's son then guided him east by forest paths, avoiding the common road and not knowing his identity.

After defeat, Harald moves by hidden forest paths to Svithjod, then sails to Russia, spends years in the East, and continues to Greece and Constantinople.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 21252-21346 confidence: medium

Harald goes west to Africa, which the Varings call Serkland; he is strengthened with many men, takes eighty castles, and then goes to Sicily.

Harald leaves with his own troops, travels west to Serkland, takes eighty castles, goes to Sicily, and accumulates extraordinary wealth.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 21423-21523 confidence: low

Harald spends years campaigning in Serkland and Sicily, returns to Constantinople, begins an expedition to Jerusalem, leaves his pay there, and is praised in verse for eighteen battles.

After years in Serkland and Sicily, Harald returns to Constantinople and then begins an expedition to Jerusalem, leaving his imperial pay there.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 22004-22081 confidence: medium

In a dream Magnus is with his father Saint Olaf, who asks whether he will "follow me" or have long rule with an unexpiated crime; Magnus asks his father to choose, and the answer is, "Thou shalt follow me."

Magnus dreams of his father Saint Olaf, is told he shall follow him, then soon falls sick and dies.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 22083-22205 confidence: medium

Harald raises a levy of men and ships, sails south to Jutland, raids and burns through Denmark, anchors at Godnarfjord, and is represented in verses with images of sea-homes, anchors, sea-steeds, ships, waves, and Danes watching in dismay.

Harald raises men and ships, sails south, raids and burns in Denmark, gains booty, fails to establish footing, and returns to Norway.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 22643-22731 confidence: high

Hakon is displeased, Fin is very angry, they say the king has broken his word, and the parties separate.

After the failed agreement, Hakon leaves the country by ship and goes to Denmark, where King Svein receives and rewards him.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23460-23575 confidence: high

The report reaches Harald; he rides with 900 men. Gamal pays a bonde to warn Hakon by private paths that the king will kill him for setting Svein ashore; Hakon removes property to the forest and leaves by night.

Gamal sends a paid courier by hidden routes; Hakon receives the warning, moves property to the forest, leaves by night, and flees to Svithjod.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23773-23870 confidence: medium

Harald sails toward Bretland, is driven off by contrary wind and dangerous storm, lands in Normandy, and is gladly received at Rouen by Earl William for a winter stay.

Harald departs by ship, is driven to Normandy by storm, winters with Earl William, and uses the stay to negotiate a marriage contract.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23872-23981 confidence: high

King Harald distrusts his brother Toste, removes his command and special power, and Toste travels over the sea to Flanders, Friesland, and Denmark.

Toste loses power, travels overseas, and asks Svein and then Harald for military aid to recover his English possessions.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23872-23981 confidence: high

Toste goes to Norway and asks King Harald in Viken to help recover his English dominions; Harald says the Northmen do not desire an English campaign and that the English are said to be untrustworthy.

Harald initially resists an English campaign, but after Toste's repeated arguments he resolves to sail to England and orders a large levy.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23983-24098 confidence: high

Harald sails south to meet his people, and the fleet is reckoned at nearly 200 ships besides provision-ships and small craft.

Harald gathers a large fleet, leaves Nidaros and Throndhjem, sails through Shetland and Orkney, and begins operations in England.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 24341-24454 confidence: medium

Olaf Haraldson had not gone ashore; after hearing of his father's fall, he prepares to sail away with the remaining men.

Olaf Haraldson remains with the ships and prepares to sail away after hearing that his father has fallen.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 24456-24569 confidence: medium

William gathers a great Norman army with transport ships; as he rides from the castle to the ships, he kills his wife with a spur-strike and sails to England.

As William departs for his ships, he kills his wife with his spurs and continues to England with his invasion fleet.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19659-19765 confidence: medium

Svein in South Hordaland hears of war, sends war-tokens, summons bondes, receives divided support at a Thing, judges the force unreliable, sails to Denmark, and is kindly received by Hardaknut, who offers to divide Denmark with him.

Svein's support at the Thing is divided and unreliable; he turns his ships, sails to Denmark, and is described in verse as fleeing and leaving the land clear to Magnus.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19895-20032 confidence: high

Thorer Hund leaves the country immediately after King Olaf's fall, goes to Jerusalem, and many people say he never comes back.

Thorer Hund leaves the country immediately after Olaf's fall, travels to Jerusalem, and is said by many never to return.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 20034-20171 confidence: high

Kalf orders his foot-boy to have his house-servants ship all his property aboard before sunset.

Kalf is compelled to revisit Stiklestad, is confronted with the implication that his axe could have reached the fallen king, and immediately escapes by a prepared ship.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 20173-20302 confidence: medium

Magnus gathers a great army, summons lendermen and powerful bondes, collects war-ships, assembles a handsome armament, and sails from Norway with seventy large vessels.

Magnus gathers an army and war-ships and sails from Norway with seventy large vessels; Thiodolf's stanza depicts the fleet steering eastward and southward over the sea.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF KYRRE. / PRELIMINARY REMARKS. / MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS.; lines 25471-25577 confidence: medium

Sveinke suspects the king's message may have been changed, but agrees to leave the country for the winter if he can retain his estates in peace, saying he does it for the mediators' sake.

Sveinke agrees to leave, departs to Gautland, later reconciles with King Magnus, returns home, and becomes the king's trusted friend.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF KYRRE. / PRELIMINARY REMARKS. / MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS.; lines 25904-26016 confidence: high

Skopte and sons Ogmund, Fin, and Thord leave with five long-ships, travel through Flanders, Valland, Norvasund, Rome, and Sicily; all father and sons die, and the voyage is celebrated.

Skopte and his sons prepare five long-ships, travel abroad through named places, and all die during the journey; the voyage is remembered as celebrated.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF KYRRE. / PRELIMINARY REMARKS. / MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS.; lines 26018-26107 confidence: high

King Magnus equips himself to leave Norway with a great force, sails west with powerful Norwegian followers, takes Earl Erlend's sons, loses Magnus Erlendson by flight to the Scotch king's court, and campaigns in Ireland, Dublin, Connaught, and Ulster with King Myrkjartan's assistance.

The king equips himself to go out of Norway with a great force, sails west by sea, and is followed by powerful men of the country.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS; lines 28540-28623 confidence: medium

After hearing that his mother said King Magnus was his father, Sigurd lays aside clerkship, leaves the country, travels to Palestine, visits the Jordan and holy places, undertakes trade, and travels in Orkney, Scotland, and Denmark.

Sigurd abandons clerkship after hearing of his claimed royal father, leaves the country, and travels to Palestine, the Jordan, and many holy places.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS. / SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS.; lines 29971-30058 confidence: medium

Hakon, King Sigurd's son and aged ten, is chosen chief and titled king by Eystein's former troop; he goes to Gautland with supporters. Inge seizes their estates and declares them banished. Gregorius is at Konungahella with a strong force defending the country.

After Inge declares Hakon's party banished, Hakon goes to Gautland; after defeat he flees again and then travels to Throndhjem, where he is received and taken as king.
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Laxdaela Saga CHAP. I / CHAP. II / CHAP. IV / CHAP. V; lines 397-434 confidence: high

Unn prepares to leave the Faroe Isles for Iceland, tells her shipmates, travels with Olaf "Feilan" and Olaf's unmarried sisters, puts to sea in favorable weather, and reaches south Iceland at Pumice-Course.

Unn deliberately leaves the Faroe Isles, tells her shipmates she is going to Iceland, and travels by sea with kin and followers.
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Laxdaela Saga CHAP. IV / CHAP. V / CHAP. VI / CHAP. VII; lines 476-562 confidence: medium

Thorgerd, Koll’s widow and Hoskuld’s mother, wishes to go abroad after Koll’s death; Hoskuld does not oppose her and buys a half-share in a beached ship for her.

After Koll’s death, Thorgerd wishes to go abroad, and Hoskuld arranges a ship-share for her journey.
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Laxdaela Saga CHAP. IV / CHAP. V / CHAP. VI / CHAP. VII; lines 563-579 confidence: medium

“Thorgerd put to sea and had a very good voyage, and arrived in Norway.”

Thorgerd leaves by sea, arrives in Norway, is received by kin, and chooses to settle there.
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Laxdaela Saga CHAP. LIII / CHAP. LIV / CHAP. LV / CHAP. LVI; lines 4773-4816 confidence: medium

Gudrun sends for Snorri the Priest; Gudrun and Osvif trust him. Snorri comes quickly to Tongue with sixty men, brings relief to Gudrun, and offers to try to arrange a peaceful settlement, but Gudrun is reluctant to accept money for Bolli's killing on Thorleik's behalf.

Snorri offers peaceful settlement, but Gudrun is not inclined to accept money and instead asks to exchange dwellings so she will not live beside the Herdholtings; the move is later carried out.
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Laxdaela Saga CHAP. LIX / CHAP. LX / CHAP. LXI / CHAP. LXII; lines 5202-5261 confidence: medium

Thorgils Hallason is named leader of a ten-man band that rides from home through Hord-Dale, Sweeping-Pass, Long-waterdale, Burgfirth, and river crossings.

The chapter title and passage describe Thorgils and his followers leaving home and following a detailed route toward their objective.
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Laxdaela Saga CHAP. LV / CHAP. LVI / CHAP. LVII / CHAP. LVIII; lines 4882-4958 confidence: medium

Snorri suggests Thorkell go abroad once more that summer; Thorkell agrees, goes to his ship, takes Grim with him, and reaches southern Norway after a good summer voyage.

Thorkell goes abroad with Grim, reaches Norway, gives Grim means to join merchants, and Grim settles in the Wick.
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Laxdaela Saga CHAP. LVIII / CHAP. LIX / CHAP. LX / CHAP. LXI; lines 5125-5199 confidence: medium

The journey is settled; Lambi and Thorstein are to come early on the third day, Tuesday, to Tongue in Hord-Dale; before sunrise they arrive, and Thorgils welcomes them.

After the negotiations, it is settled that Thorstein and Lambi will join Thorgils, meet at Tongue on the third day, and proceed on the journey.
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Laxdaela Saga CHAP. LXIX / CHAP. LXX / CHAP. LXXI / CHAP. LXXII; lines 6003-6034 confidence: high

The chapter heading names Bolli and Thorleik going abroad. After peace between Bolli and Thorleik and the sons of Olaf, Bolli says he intends to go abroad; Snorri dissuades him and offers a stocked manor, chieftainship, and honour.

Bolli deliberately chooses to leave Iceland for southern lands despite Snorri's attempt to dissuade him.
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Laxdaela Saga CHAP. LXVI / CHAP. LXVII / CHAP. LXVIII / CHAP. LXIX; lines 5730-5795 confidence: high

Gudrun says she wants Thorkell to give Gunnar a ship and the things he cannot do without; Thorkell agrees that it shall be done according to her will.

Gudrun asks that Gunnar be given a ship and necessary goods, Thorkell agrees, and Gunnar goes abroad to Norway.
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Laxdaela Saga CHAP. LXVII / CHAP. LXVIII / CHAP. LXIX / CHAP. LXX; lines 5798-5889 confidence: high

Thorleik tells his stepfather and mother that he wishes to go abroad; Thorkell replies that it is natural for him to learn the customs of other men and offers support.

Thorleik explicitly wishes to leave Iceland, is outfitted by Thorkell, sails to Norway, and enters service with King Olaf.
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Laxdaela Saga CHAP. LXX / CHAP. LXXI / CHAP. LXXII / CHAP. LXXIII; lines 6037-6116 confidence: high

Bolli and Thorleik prepare their ship; Bolli takes much money abroad; they put to sea, are delayed by winds, and arrive at Thrandheim in Norway in autumn.

Bolli leaves Iceland, refuses immediate return or settled service in Norway, and continues onward through Denmark to Micklegarth.
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Laxdaela Saga CHAP. LXXI / CHAP. LXXII / CHAP. LXXIII / CHAP. LXXIV; lines 6119-6195 confidence: medium

That summer Thorkell prepares his ship for Norway; his twelve-year-old son Gellir goes abroad with him; Thorkell makes known that he means to fetch timber to build his church.

Thorkell leaves Iceland for Norway with the stated purpose of fetching timber to build his church.
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Laxdaela Saga CHAP. LXXIII / CHAP. LXXIV / CHAP. LXXV / CHAP. LXXVI; lines 6303-6383 confidence: high

Thorkell prepares to travel on Maundy Thursday; Thorstein objects because of uncertain weather and removes cargo from the boat, but Thorkell insists on going home before Easter.

Thorkell insists on leaving despite Thorstein's warning about uncertain weather and active obstruction of the loading; the voyage ends in a fatal squall.
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Laxdaela Saga CHAP. LXXV / CHAP. LXXVI / CHAP. LXXVII / CHAP. LXXVIII; lines 6423-6521 confidence: medium

Gellir leaves Iceland, goes to Norway, then south to Rome to see the holy apostle Peter; on the return he falls ill in Denmark, receives last rites, dies, and rests at Roskild.

Gellir leaves Iceland in old age, travels toward Rome to see the holy apostle Peter, receives last rites after illness in Denmark, dies, and is buried at Roskild.
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Laxdaela Saga CHAP. VII / CHAP. VIII / CHAP. IX / CHAP. X; lines 668-699 confidence: medium

Hrapp is described as very big and strong, unwilling to yield, overbearing, and unwilling to make good wrongdoing; for this reason he fled from West-over-the-sea and bought land.

Hrapp's unwillingness to make good what he had misdone leads to his flight from West-over-the-sea and purchase of new land.
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Laxdaela Saga CHAP. VIII / CHAP. IX / CHAP. X / CHAP. XI; lines 702-738 confidence: high

Hoskuld thinks his house is worse built than he wishes and buys a ship from a Shetland man.

Hoskuld buys and prepares a ship, announces that he is going abroad, leaves the household in Jorunn's care, and sails to Norway.
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Laxdaela Saga CHAP. XI / CHAP. XII / CHAP. XIII / CHAP. XIV; lines 1002-1028 confidence: medium

Ingjald, needing to take up the blood-suit for his brother, prepares a journey into the Dales, travels twelve together by ferry, sails with a north-west wind, lands at Salmon-river-Mouth, and reaches Goddistead.

Ingjald arrays himself for a journey, travels by ferry with twelve companions, and arrives to pursue the man accused of killing his brother.
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Laxdaela Saga CHAP. XI / CHAP. XII / CHAP. XIII / CHAP. XIV; lines 915-1001 confidence: medium

Thorolf flees from the islands, expecting no shelter there and fearing powerful men connected to Hall, especially Ingjald. He is ferried to the mainland and travels secretly.

Thorolf flees the islands after killing Hall, is ferried to the mainland, and travels with great secrecy.
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Laxdaela Saga CHAP. XII / CHAP. XIII / CHAP. XIV / CHAP. XV; lines 1031-1122 confidence: high

Ingjald sees Thorolf and Asgaut in dim early morning; they are trapped between Ingjald and the Salmon River, which is swollen, icy, open in the middle, and dangerous to ford.

Thorolf and Asgaut flee Ingjald, are trapped against the swollen Salmon River, choose to cross it, survive the passage, and escape because the pursuers do not follow.
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Laxdaela Saga CHAP. XIX / CHAP. XX / CHAP. XXI / CHAP. XXII; lines 1765-1853 confidence: high

Olaf asks permission to go to Iceland; Harald offers him a place in service but permits the journey, prepares a large merchant ship loaded with wood and rigging, gives it to Olaf, and Olaf sails to Iceland with a fair wind.

Olaf asks leave from the king, departs Norway by ship, lands in Iceland, and is reunited with kin.
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Laxdaela Saga CHAP. XL / CHAP. XLI / CHAP. XLII / CHAP. XLIII; lines 3615-3701 confidence: high

News reaches Norway that Iceland is Christian; King Olaf is glad and gives the hostages leave to go to Iceland whenever they wish. Kjartan answers that they choose to see Iceland that summer.

Kjartan obtains leave from King Olaf, resists the king's wish that he stay in Norway, and prepares the ship for Iceland.
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Laxdaela Saga CHAP. XL / CHAP. XLI / CHAP. XLII / CHAP. XLIII; lines 3702-3725 confidence: high

Ingibjorg says she will not see Kjartan off, bids farewell, and Kjartan embraces her; people report that they took the parting sorely to heart.

Kjartan receives farewells, is escorted to the ship, and steps aboard for his journey.
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Laxdaela Saga CHAP. XLIV / CHAP. XLV / CHAP. XLVI / CHAP. XLVII; lines 4064-4151 confidence: low

After Easter, Kjartan rides with one other man toward Saurby, stops at Tongue, and Thorhalla asks where he is going and which road he will take; he states his route.

After enmity has been established, Kjartan travels with only one other man and states his intended route when questioned by Thorhalla.
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Laxdaela Saga CHAP. XLVIII / CHAP. XLIX / CHAP. L / CHAP. LI; lines 4457-4499 confidence: high

The award at the Thorness Thing banishes Osvif's sons, gives money for their exile, bars their return while Olaf's sons or Asgeir live, and denies weregild for Gudlaug and compensation for Thorolf.

Osvif's sons are banished, provided money to go into exile, forbidden to return under conditions, and later go abroad and never return.
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Laxdaela Saga CHAP. XVI / CHAP. XVII / CHAP. XVIII / CHAP. XIX; lines 1327-1418 confidence: high

Hrut prepares to go to Iceland because he has money and noble kin there. At parting the king gives him a ship; Gunnhild praises him, gives him a gold ring, bids farewell, draws her mantle over her head, and goes home.

Hrut prepares to leave Norway for Iceland, receives a ship from the king, receives a farewell gift from Gunnhild, and sails by sea to Iceland.
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Laxdaela Saga CHAP. XVII / CHAP. XVIII / CHAP. XIX / CHAP. XX; lines 1461-1540 confidence: high

A ship lies at Board-Ere in Ramfirth under Captain Orn, a bodyguard of King Harald; Melkorka tells Olaf to go abroad to find noble relations and says Myrkjartan, king of the Irish, is her father.

Melkorka urges Olaf to travel abroad to find noble relations, and Olaf takes passage on a ship that sails out to sea.
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Laxdaela Saga CHAP. XVII / CHAP. XVIII / CHAP. XIX / CHAP. XX; lines 1461-1540 confidence: medium

Olaf asks Thorbjorn to lend many wares; Thorbjorn agrees on condition that he marry Melkorka; the parties settle needed matters and keep them quiet.

The arrangement is kept quiet; Olaf gives Hoskuld a household reason for staying behind, and the wedding and provisioning occur while Hoskuld is at the Thing.
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Laxdaela Saga CHAP. XVII / CHAP. XVIII / CHAP. XIX / CHAP. XX; lines 1461-1540 confidence: medium

After Olaf and Melkorka part, a fair wind arises when Olaf is on board, and the ship sails straight out to sea.

A fair wind arises when Olaf gets on board, and the ship immediately sails out to sea.
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Laxdaela Saga CHAP. XVIII / CHAP. XIX / CHAP. XX / CHAP. XXI; lines 1543-1545 confidence: medium

Olaf the Peacock goes to Ireland, A.D. 955

The passage heading states that Olaf the Peacock goes to Ireland.
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Laxdaela Saga CHAP. XVIII / CHAP. XIX / CHAP. XX / CHAP. XXI; lines 1548-1634 confidence: high

Olaf says he has a journey west over the sea in mind; he tells Gunnhild that King Myrkjartan is his mother's father; Gunnhild equips a ship and crew, and Olaf sets the company at sixty.

Olaf states that he has a journey west over the sea on hand, values it highly, and connects it to King Myrkjartan as his mother's father.
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Laxdaela Saga CHAP. XVIII / CHAP. XIX / CHAP. XX / CHAP. XXI; lines 1722-1762 confidence: medium

When Olaf's ship is ready, the king sees him aboard and gives him a gold-chased spear, a gold-bedecked sword, and much money; Olaf asks to take Melkorka's foster-mother, but the king says no; Olaf and the king part in friendship.

Before Olaf boards his ship and sails away, the king gives him a gold-chased spear, a gold-bedecked sword, and money.
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Laxdaela Saga CHAP. XXII / CHAP. XXIII / CHAP. XXIV / CHAP. XXV; lines 2049-2094 confidence: medium

Thorliek Hoskuldson is described as a seafarer, merchant voyager, former Viking raider, courageous man, and later householder; Bard Hoskuldson is also described as a seafarer, brave, true, and moderate.

Thorliek is described as a merchant voyager, seafarer, and Viking raider before settling as a householder; Bard is also described as a seafarer.
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Laxdaela Saga CHAP. XXVI / CHAP. XXVII / CHAP. XXVIII / CHAP. XXIX; lines 2257-2339 confidence: high

Olaf tells Thorgerd he wants to go voyaging, asks her to look after the household and children, buys a ship at Vadill, sails in summer, and reaches Hordaland.

Olaf leaves Iceland by ship to obtain choice house-timber in Norway and returns with it for construction at Herdholt.
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Laxdaela Saga CHAP. XXVII / CHAP. XXVIII / CHAP. XXIX / CHAP. XXX; lines 2342-2409 confidence: medium

Giermund and Thured have little love between them; after three winters with Olaf, Giermund plans to go away, leaving Thured and the one-year-old Groa behind without money.

Giermund intends to depart while leaving Thured and Groa behind without money.
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Laxdaela Saga CHAP. XXXV / CHAP. XXXVI / CHAP. XXXVII / CHAP. XXXVIII; lines 3120-3158 confidence: high

Olaf and Thorliek meet in spring; Olaf asks whether Thorliek will keep his house and urges him to change his way of life and go abroad because of the risk posed by Hrut, Hrut's sons, and Olaf's kinship obligations.

Olaf urges Thorliek to go abroad because continued nearness to Hrut and Hrut's sons risks conflict; Thorliek agrees and departs by ship.
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Laxdaela Saga CHAP. XXXVII / CHAP. XXXVIII / CHAP. XXXIX / CHAP. XL; lines 3200-3202 confidence: medium

CHAP. XL; Kjartan and Bolli Voyage to Norway, A.D. 996

The passage explicitly frames the chapter around Kjartan and Bolli voyaging to Norway.
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Laxdaela Saga CHAP. XXXVII / CHAP. XXXVIII / CHAP. XXXIX / CHAP. XL; lines 3205-3291 confidence: high

Kalf's ship stands at Steam-river-Mouth; Kjartan privately says he wants to buy half because he has set his mind on going abroad; Thorstein praises Kalf and comments on the journey; Kjartan buys the half share and receives gifts on leaving Burg.

Kjartan declares his intention to go abroad, buys a share in the ship, gathers companions and goods, and sails from Iceland to Norway.
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Laxdaela Saga CHAP. XXXVII / CHAP. XXXVIII / CHAP. XXXIX / CHAP. XL; lines 3467-3481 confidence: low

Winter passes; as spring comes, men prepare for journeys as they wish.

The passage marks the passing of winter, the coming of spring, and preparations for journeys.
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Laxdaela Saga CHAP. XXXVIII / CHAP. XXXIX / CHAP. XL / CHAP. XLI; lines 3484-3560 confidence: medium

King Olaf tells Kjartan he may either go to Iceland and bring men to Christianity 'by force or by expedients,' or remain with the king.

Kjartan remains after the king’s choice; Sverling is forbidden to sail; and Bolli says the king is unlikely to let Kjartan go free.
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Laxdaela Saga CONTENTS / CHAP. / I. OF KETILL FLATNOSE AND HIS DESCENDANTS, 9TH CENTURY A.D. / II. KETILL AND HIS SONS PREPARE TO LEAVE NORWAY.; lines 66-98 confidence: medium

II. KETILL AND HIS SONS PREPARE TO LEAVE NORWAY.

The contents headings describe preparation to leave Norway and a subsequent movement to Iceland.
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Laxdaela Saga LIX. GUDRUN DEMANDS REVENGE FOR BOLLI, A.D. 1019 / LX. THE EGGING OF GUDRUN / LXI. OF THORSTEIN THE BLACK AND LAMBI / LXII. THORGILS AND HIS FOLLOWERS LEAVE HOME; lines 193-217 confidence: high

"LVIII. THORKELL AND GRIM, AND THEIR VOYAGE ABROAD"

One heading names a voyage abroad by Thorkell and Grim; another says Thorgils and his followers leave home.
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Laxdaela Saga LXXI. THE PEACE BETWEEN THE SONS OF BOLLI AND THE SONS OF OLAF, A.D. 1026 / LXXII. BOLLI AND THORLEIK GO ABROAD, A.D. 1029 / LXXIII. BOLLI'S VOYAGE / LXXIV. THORKELL EYJOLFSON GOES TO NORWAY; lines 219-241 confidence: high

"THORLEIK GOES TO NORWAY"

Multiple headings describe figures going to Norway, going abroad, and undertaking a voyage.
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Laxdaela Saga LXXVIII. THE DEATH OF SNORRI, AND THE END, A.D. 1031 / THE LAXDALE SAGA / CHAP. I / CHAP. II; lines 277-353 confidence: high

King Harald's power rises so that great men can thrive only if he determines their titles; Ketill hears of Harald's enmity and calls a meeting of kinsmen.

The passage frames the kin group's choice as leaving the land or being killed under pressure from King Harald's power.
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Laxdaela Saga LXXVIII. THE DEATH OF SNORRI, AND THE END, A.D. 1031 / THE LAXDALE SAGA / CHAP. I / CHAP. II; lines 277-353 confidence: high

Bjorn declares for leaving Norway; the group agrees to leave. Bjorn and Helgi wish to go to Iceland because of reports of free good land and abundant fishing, while Ketill prefers going west over the sea for livelihood in lands he knows.

Ketill's family disperses by sea, with several figures bringing ships to Icelandic regions and taking land there.
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Laxdaela Saga THE LAXDALE SAGA / CHAP. I / CHAP. II / CHAP. IV; lines 356-394 confidence: high

Thorstein is said to have Thurid as wife; the Scotch break the peace and murder him, and Ari says he fell in Caithness, where Unn was when her son fell.

Unn leaves after learning of her son's death and her father's death, judging that she will not prosper there, and sails away with kin and followers.
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Laxdaela Saga XIII. HOSKULD RETURNS TO ICELAND, A.D. 948. / XIV. THE MURDER OF HALL, INGJALD'S BROTHER. / XV. THOROLF'S ESCAPE WITH ASGAUT THE THRALL. / XVI. THORD BECOMES OLAF'S FOSTER FATHER, A.D. 950.; lines 100-124 confidence: high

Headings state that Ketill goes to Scotland, A.D. 890, and Unn goes to Iceland, A.D. 895.

The headings state that Ketill goes to Scotland, Unn goes to Iceland, and Hoskuld returns to Iceland.
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Laxdaela Saga XLVI. FEAST AT HERDHOLT AND THE LOSS OF KJARTAN'S SWORD, A.D. 1002 / XLVII. KJARTAN GOES TO LAUGAR, AND OF THE BARGAIN FOR TONGUE, A.D. 1003 / XLVIII. THE MEN OF LAUGAR AND GUDRUN PLAN AN AMBUSH FOR KJARTAN, A.D. 1003 / XLIX. THE DEATH OF KJARTAN; lines 173-191 confidence: high

XL. KJARTAN AND BOLLI VOYAGE TO NORWAY, A.D. 996

The headings explicitly include a voyage to Norway followed by returns to Iceland and home.
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Laxdaela Saga XXIV. THE BUILDING OF HERDHOLT, A.D. 960 / XXV. ABOUT HOSKULD'S SONS / XXVI. THE DEATH OF HOSKULD, A.D. 985 / XXVII. THE FUNERAL FEAST FOR HOSKULD; lines 126-147 confidence: medium

XXI. OLAF THE PEACOCK GOES TO IRELAND, A.D. 955

Headings state that Olaf the Peacock goes to Ireland and later comes home to Iceland.
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Laxdaela Saga XXXVI. ABOUT KOTKELL AND GRIMA / XXXVII. ABOUT HRUT AND ELDGRIM, A.D. 995 / XXXVIII. THE DEATH OF STIGANDI. THORLIEK LEAVES ICELAND / XXXIX. OF KJARTAN'S FRIENDSHIP FOR BOLLI; lines 149-171 confidence: medium

XXIX. OLAF'S SECOND JOURNEY TO NORWAY, A.D. 975

A heading names Olaf's second journey to Norway.
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Laxdaela Saga XXXVI. ABOUT KOTKELL AND GRIMA / XXXVII. ABOUT HRUT AND ELDGRIM, A.D. 995 / XXXVIII. THE DEATH OF STIGANDI. THORLIEK LEAVES ICELAND / XXXIX. OF KJARTAN'S FRIENDSHIP FOR BOLLI; lines 149-171 confidence: medium

XXXVIII. THE DEATH OF STIGANDI. THORLIEK LEAVES ICELAND

The heading states that Thorleik leaves Iceland.
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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: high

Giants from Jötun-heim send cold blasts that damage buds and flowers; Thor sets out with Loki in his chariot, reaches the edge of giant-world at nightfall, and stays at a poor peasant's hut.

Thor resolves to confront the giants of Jötun-heim, sets out with Loki in his chariot, and reaches the boundary of the giant-world.
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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

Giants from Jötun-heim send cold blasts that harm buds and flowers, so Thor decides to make them behave better. He travels with Loki in his chariot to the edge of the giant-world and stays at a peasant's hut.

Thor departs with Loki toward Jötun-heim because giants are sending cold blasts that damage buds and flowers.
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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 2852-2939 confidence: high

Thor instructs a man to care for the goats, bids young peasants accompany him, and travels on foot with Loki into a bleak mist-covered country.

Thor sets out with companions and is explicitly on the way to Utgard, identified as the giants' realm.
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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 2852-2939 confidence: medium

Thor charges a man to care for his goats, bids the young peasants accompany him, travels with Loki, and reaches a bleak, barren, mist-covered country at nightfall.

Thor and companions leave the goats behind, travel on foot, and continue toward Utgard, identified as the giants' realm.
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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 2942-3047 confidence: medium

Thor returns, hears Hrungnir's threat concerning Sif, brandishes his hammer, is restrained by the gods because Hrungnir is a guest, and arranges a holmgang at Griottunagard three days later.

Thor challenges Hrungnir to a holmgang at Griottunagard, described as the confines of Hrungnir's realm.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 confidence: high

Loki borrows Freya's falcon plumes, takes bird form, crosses the river Ifing, and flies over Jötunheim, where he finds Thrym on a hillside.

Loki travels in bird form using falcon plumes; later Thor wears Freya's clothing and veil while Loki poses as a handmaiden for the journey to Jötunheim.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 confidence: high

Loki borrows Freya's falcon plumes, flies to Jötun-heim, and learns that Thrym has buried the hammer and demands Freya as bride.

Loki borrows Freya's falcon plumes and flies in bird form across Ifing to Jötun-heim.
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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 3171-3290 confidence: medium

Geirrod recognizes the bird as a god in disguise, cages Loki without food or drink, and releases him when Loki promises to bring Thor without hammer, belt, or gauntlet; Loki then persuades Thor to visit.

Thor leaves his hammer, belt, and gauntlet behind, then receives Grid’s girdle, staff, and glove before facing Geirrod’s dangers.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 confidence: high

Odur leaves Freya and wanders far away; Freya weeps, and her tears turn to gold in stones and amber in the sea.

Odur leaves home and wanders; Freya searches through many lands under many names and finally finds him, after which they return home together.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 confidence: high

Odur, restless and wearying of Freya's company, suddenly leaves home and wanders far into the wide world.

Odur leaves Freya, she mourns and searches through many lands, then finds him and returns home with him.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Hermod is introduced as Odin's son, special attendant, bright and beautiful, swift or nimble, and used by the gods as messenger.

Hermod's speed makes him the gods' messenger, and Odin sends him north on a specific errand.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Hermod is introduced as Odin’s son, special attendant, bright and beautiful, exceptionally swift, and used as messenger to any part of creation.

Hermod is defined by speed, serves as messenger, and is dispatched by Odin to the land of the Finns.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6539-6657 confidence: high

Völund plans revenge, makes wings like those his wife used as a Valkyr, and substitutes a lookalike sword when Nidud brings the stolen sword for repair.

Völund prepares wings modeled on Valkyr wings, rises into the air, avoids the king's archer, and flies away.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6955-7082 confidence: medium

Ægir says his brewing kettle is too small for drink; Thor volunteers to get a suitable kettle and travels with Tyr to Hymir, who owns a cauldron a rast in depth.

Thor volunteers to procure a suitable kettle and departs with Tyr to the giant Hymir, owner of a huge cauldron.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS; lines 8943-9039 confidence: high

Dwarfs are generally helpful with bread, flour, beer, household work, and farm labor, but abandon a house if mistreated or ridiculed.

After the old gods cease to be worshipped, the dwarfs leave the country forever, invisibly crossing a river by ferry.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS; lines 8943-9039 confidence: medium

When the old gods ceased to be worshipped in the Northlands, the dwarfs withdrew entirely from the country.

The dwarfs withdraw from the country after the old gods cease to be worshipped and are ferried away as invisible passengers.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES; lines 9173-9193 confidence: medium

Norsemen driven from home by Harald Harfager in 874 took carved doorposts on ships; similar carvings with images of gods and heroes decorated high-seat pillars they also carried away.

The Norsemen are described as driven from home and carrying sacred posts, religion, poetry, and laws to Iceland.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 confidence: high

The birds say Regin plans mischief and advise Sigurd to kill him, take the gold by conquest, and consume the dragon's heart and blood.

The birds disclose Regin's planned mischief, advise Sigurd's actions, and later tell him of the sleeping warrior maiden, prompting immediate departure.
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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: high

Sigurd continues the story by going into the world to seek adventures, right wrongs, and defend the fatherless and oppressed.

Sigurd leaves to seek adventures and vows 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 10571-10664 confidence: high

Gudrun, inconsolable after Sigurd's death, flees her father's house, takes refuge with Elf, befriends Thora, embroiders Sigurd's deeds, and watches over Swanhild.

Gudrun flees her father's house after Sigurd's death and stays for years with Elf and Thora.
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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 9196-9315 confidence: medium

Sigi, son of Odin, kills a man from jealousy after the man had slain more game during a hunt; Sigi is driven from his land and declared an outlaw.

Sigi is expelled as an outlaw after killing a man, but Odin equips him with a vessel and followers, after which he becomes a powerful monarch.
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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: medium

Gripir foretells Sigurd's career; Sigurd leaves his mother and sails with Regin, vowing first to avenge Sigmund before slaying the dragon.

Sigurd leaves with Regin by dragon ship, and the disguised Odin promises favorable winds.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10815-10937 confidence: medium

Hunvor, a Swedish princess, is oppressed by a gigantic suitor whom no one dares drive away and sends for Viking to deliver her.

Hunvor sends for Viking to deliver her from a gigantic suitor; Viking departs after receiving a magic sword and kills the suitor in a duel.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10815-10937 confidence: medium

Viking sets out in a well-manned dragon ship and cruises through Northern and Southern seas, meeting many adventures.

Viking leaves in a dragon ship, cruises Northern and Southern seas, meets many adventures, and endures magical perils by land and sea.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10815-10937 confidence: high

Viking, Haloge's grandson, is born on Bornholm in the Baltic Sea, remains there until fifteen, and becomes the biggest and strongest man of his time.

Viking is summoned from Bornholm, receives the magic sword Angurvadel, travels to Hunvor, and slays the giant suitor in a duel.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10815-10937 confidence: high

To pass the waiting time, Viking sets out in a well-manned dragon ship, cruises the northern and southern seas, and has many adventures.

Viking postpones marriage, sails in a well-manned dragon ship, cruises northern and southern seas, and encounters many adventures.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10939-11058 confidence: high

A game between Njorfe's and Viking's sons culminates in a treacherous blow; the injured man later returns alone and kills his assailant.

A killing between allied families produces an oath-driven banishment, and the brothers depart together into danger.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11200-11340 confidence: medium

Frithiof draws his invincible sword on a consecrated spot, strikes the royal shield so it falls in two pieces, then returns to his ship and sails away.

Frithiof refrains from personal violence on consecrated ground, breaks the shield instead, and sails away in silence.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11200-11340 confidence: high

Frithiof draws his invincible sword, remembers he is on a consecrated spot, strikes only the royal shield so it falls in two, then returns to his ship and sails away.

After the public insult and shield-striking, Frithiof returns to his ship and sails away.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11342-11475 confidence: medium

Helgé's sentence is intended to mean death; Angantyr of the Orkneys has withheld tribute formerly paid to Belé, and Frithiof must demand it in person.

Helgé assigns Frithiof a westward voyage to demand tribute, a task Helgé intends as a death sentence; Frithiof departs on Ellida.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11342-11475 confidence: high

A horrified murmur follows Frithiof's avowal; Helgé raises his voice in judgment, and the sentence is said to be apparently mild but intended to mean death.

Helgé sends Frithiof on a westward tribute-demanding mission that is explicitly intended to mean death, and Frithiof departs by ship.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11477-11599 confidence: high

Frithiof pulls free the ring; Balder's image falls across the altar fire, is enveloped in flames, and the whole temple burns with fire and smoke.

After the temple is consumed by fire, Frithiof escapes to his ship and resolves on the life of an outcast and exile.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11477-11599 confidence: high

Frithiof sees his arm-ring on Balder's wooden image, says it was not meant for Balder, pulls it free, and the image falls across the altar fire as the temple fills with fire and smoke.

The removal of the ring topples Balder's image into the altar fire, the temple burns, and Frithiof leaves as an outcast and exile.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11601-11720 confidence: high

Frithiof sees his native land vanish, gives it a tender farewell, and does not expect to see it again.

Frithiof watches his homeland disappear, bids it farewell, and then lives as a sea-roving viking.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11601-11720 confidence: high

Helgé pursues with ten dragon-ships, which begin to sink; Björn says Ran may keep what she enfolds; Frithiof escapes as Ellida’s sails vanish and he bids farewell to his native land.

Frithiof escapes pursuit, watches his native land vanish, and bids it farewell without expecting to return.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 confidence: medium

Frithiof says Ingeborg cannot be his because of Balder’s wrath and declares that he will return to the sea and seek death in battle to appease the gods.

Frithiof says he cannot have Ingeborg because Balder’s wrath remains and, in Tegnér’s ending, sails away to seek the god’s forgiveness.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 confidence: medium

Tegnér's conclusion says Frithiof is urged to marry Ingeborg and remain as guardian, but he says Balder's wrath remains and departs by vessel to seek the god's forgiveness.

Tegnér's conclusion has Frithiof leave by vessel over the seas to seek forgiveness from Balder before marriage.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: medium

Nidhug gnaws through the root of Yggdrasil; the tree quivers, and cocks in Valhalla, Midgard, and Nifl-heim crow alarms.

Alarm birds crow, Heimdall blows the Giallar-horn, and the Æsir and Einheriar leave the hall for Vigrid.
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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 disappearance and Frigga's desolation are compared with Proserpine and Adonis myths; Frigga and Freya mourn absent husbands until their return.

The passage links the absence and return of Odin, Odur, Proserpine, and Adonis with mourning female figures and the earth's desolation and renewal.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12874-12978 confidence: medium

Hermod resembles Mercury as swift messenger, rides Sleipnir, bears Gambantein, and consults Norns and Rossthiof about Vali; a Greek Thetis prophecy is compared.

Hermod is a swift messenger of the gods who travels with Sleipnir and carries Gambantein.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12874-12978 confidence: high

Völundarhaus is compared with the Cretan labyrinth; Völund and Dædalus escape by wings; Völund and Vulcan are smiths using craft for revenge.

The Cretan labyrinth and Völundarhaus are compared, and both Völund and Dædalus escape by wings.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 confidence: low

The giant ship Mannigfual is faintly compared with the Argo because both ships are linked to sea routes, dangers, and memorable places.

Mannigfual and the Argo are both described as ships that traveled through seas and became associated with dangers and memorable places.
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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 8744-8800 confidence: medium

The giants are said to have inhabited the earth before mankind and retreated to barren places; a young giantess strays into an inhabited valley, sees a farmer ploughing, and carries him with his team home in her apron as a plaything.

The passage says giants inhabited the earth before humans, withdrew reluctantly to barren regions, and are eventually to be driven away by humans.
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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 1298-1437 confidence: high

Odin is called leader of all disembodied spirits and identified with the Pied Piper; Hamelin offers a reward, and the piper’s playing draws the rats into a procession toward the Weser.

The piper’s music compels rats and children to follow; the source interprets Odin as the piper and the rats as souls of the dead.
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Myths of the Norsemen: From the Eddas and Sagas Myths of the Norsemen: From the Eddas and Sagas / CONTENTS / LIST OF ILLUSTRATIONS; lines 125-193 confidence: medium

The listed titles include “Ingeborg,” “Frithiof Cleaves the Shield of Helgé,” “Ingeborg Watches her Lover Depart,” “Frithiof’s Return to Framnäs,” several further Frithiof scenes, “Odin and Fenris,” “The Ride of the Valkyrs,” and “The Storm-Ride.”

The titles include “Ingeborg Watches her Lover Depart” and “Frithiof’s Return to Framnäs.”
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The Poetic Edda ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE / NOTES; lines 18920-19028 confidence: medium

Myrkwood is identified as the forest between Atli's realm and the Gjukungs; a phrase around the hearth may refer to Gunnar's household followers being armed for the journey.

Myrkwood divides Atli's realm from that of the Gjukungs, and the notes discuss a journey through it, with land and boat variants.
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The Poetic Edda ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE / NOTES; lines 20001-20109 confidence: high

The note compares the keel episode to the Nibelungenlied: Hagene breaks an oar while steering Burgundians across the Danube, later splinters the boat to prevent retreat, and Atlamol echoes the older legend by letting the ship drift away after landing.

The passage explicitly compares a ship/keel episode with the Nibelungenlied account of breaking an oar and splintering a boat so that the travellers cannot retreat, and says Atlamol echoes this by letting the ship drift away after landing.
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The Poetic Edda GENERAL INTRODUCTION / WHAT IS THE POETIC EDDA? / THE ORIGIN OF THE EDDIC POEMS / THE EDDA AND OLD NORSE LITERATURE; lines 437-508 confidence: medium

At Hafrsfjord in 872, Harald the Fair-Haired broke the power of independent Norwegian nobles and became overlord of most of Norway; many defeated nobles fled overseas to refuges.

After Harald's victory at Hafrsfjord, many defeated nobles flee overseas to refuges.
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The Poetic Edda GENERAL INTRODUCTION / WHAT IS THE POETIC EDDA? / THE ORIGIN OF THE EDDIC POEMS / THE EDDA AND OLD NORSE LITERATURE; lines 437-508 confidence: medium

The migrations to Iceland are called the most important; Iceland developed an active civilization shaped by independence, remoteness from Norwegian wars, and roving contact with southern culture.

The passage treats migrations to Iceland as especially important and describes Iceland as developing an active civilization important for Old Norse literature.
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The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5497-5624 confidence: medium

Thor’s Journey in the East is linked to Snorri’s episode with Skrymir and Utgartha-Loki, where Thor lifted the cat that turned out to be Mithgarthsorm; Hymiskvitha is said to relate another incident of the journey.

The notes describe Thor’s Journey in the East, encounters with giants, and his lack of legal protection in enemy territory.
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The Poetic Edda HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 11030-11249 confidence: medium

A great battle occurs and Helgi receives a mortal wound; he sends Sigar to tell Svava that if she would find her lover alive, she should come quickly before his life leaves him.

After receiving a mortal wound, Helgi sends Sigar to summon Svava quickly so she may find him alive before life leaves him.
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The Poetic Edda INTRODUCTORY NOTE / GUTHRUNARKVITHA II, EN FORNA / THE SECOND, OR OLD, LAY OF GUTHRUN / INTRODUCTORY NOTE; lines 17446-17573 confidence: medium

Guthrun travels from the mountain for five days until she sees Hoalf's high hall, then stays seven half-years with Thora, Hokon’s daughter, in Denmark.

After the mourning sequence, Guthrun travels from a mountain for five days to Hoalf's hall and remains with Thora in Denmark.
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The Poetic Edda INTRODUCTORY NOTE / GUTHRUNARKVITHA II, EN FORNA / THE SECOND, OR OLD, LAY OF GUTHRUN / INTRODUCTORY NOTE; lines 17575-17750 confidence: medium

Guthrun says she must do as the kings asked and wed against her will for her kinsmen; she adds that she had no joy with her husband and could not rest until she took life from a warrior.

After the forced wedding decision, the group travels by horse and wagon through cold lands, over waves, and through waterless lands before entering opened gates.
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The Poetic Edda LAYS OF THE HEROES / VLUNDARKVITHA / THE LAY OF VLUND / INTRODUCTORY NOTE; lines 10069-10184 confidence: medium

The prose says the brothers bring the women home to their hall: Egil takes Olrun, Slagfith takes Swan-White, and Vlund takes All-Wise.

The women are brought to the hall, paired with the brothers, dwell there seven winters, then fly away and do not return; two brothers set out to follow them.
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The Poetic Edda LAYS OF THE HEROES / VLUNDARKVITHA / THE LAY OF VLUND / INTRODUCTORY NOTE; lines 10186-10346 confidence: medium

The passage names Hlathguth and Hervor as Hlothver's children and Olrun as Kjar's daughter; one woman embraces Egil, Swan-White wears swan-feathers, and a third sister embraces Vlund.

Swan-White wears swan-feathers, and the maidens stay seven winters before longing for the murky wood and following their fate away from the men.
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The Poetic Edda NOTES / ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE; lines 18662-18798 confidence: medium

The company is reluctant; Gunnar calls for golden beakers, speaks of wolves, bears, and dogs if he does not return, and the followers leave home weeping while Hogni's little heir calls for safe travel.

Comrades and kin are not eager, Gunnar speaks fatalistically about beasts over the wealth, and the group nevertheless departs from home.
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The Poetic Edda NOTES / ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE; lines 18662-18798 confidence: medium

Knefrth, speaking crafty words, says Atli sent him through Myrkwood to invite Gunnar and offers arms, horses, slaves, treasure, lands, and Myrkwood.

The messenger and heroes travel through secret Myrkwood, and Hogni connects the journey with wolf-like danger.
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The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19195-19304 confidence: medium

The note says Atlamol has the same substance as Atlakvitha: Atli's message to Gjuki's sons, their journey, the slaying of Hogni and Gunnar, Guthrun's bitterness, and her revenge on Atli.

Atli sends a message asking his kinsmen to seek him; the introductory summary says the sons of Gjuki journey to Atli's home and are slain.
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The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19195-19304 confidence: medium

The note describes the bare outline as a Frankish blending of the Burgundian slaughter and Attila's death legends, with Greenlandic adaptations such as sea voyages replacing land journeys.

The note says sea voyages replace journeys by land, and stanza 3 says the men must sail the sea while the woman cannot go.
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The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19306-19474 confidence: high

Hogni says women are fearful, expects the king to give glow-ruddy gold, and says he will not fear though he knows of dangers.

Hogni dismisses fear, Gunnar says the going is fixed, and the group departs despite repeated pleas.
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The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19306-19474 confidence: medium

At morning the men are ready; each would hold another back. Five warriors and followers are mentioned, including Hogni's sons Snvar and Solar, Orkning, and the brother of Kostbera; pleas continue until the fjord divides them.

The men leave after warnings, cross by ship while gear breaks, and arrive at Buthli's former home where Vingi speaks a word said to be better unsaid.
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The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19774-19879 confidence: medium

Guthrun accuses Atli of cruelty and weakness, describes violence among his brothers, recalls sailing east with her two brothers and Sigurth, slaying a king, seizing land, enriching the bereft, and suffering grief after the loss of a heroic husband.

Guthrun says she and her two brothers went forth with Sigurth, sailed with each steering a ship, came eastward, slew a king, and seized land.
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The Poetic Edda NOTES / FRA DAUTHA SINFJOTLA / OF SINFJOTLIS DEATH / INTRODUCTORY NOTE; lines 13146-13224 confidence: medium

Sigmund carries Sinfjotli’s corpse to a narrow fjord. A man in a little boat takes the corpse, says the boat is full, tells Sigmund to go around the fjord, pushes off, and disappears.

The corpse enters the boat at the fjord, the boat is full, Sigmund cannot accompany it, and the man departs with the body.
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The Poetic Edda NOTES / GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE; lines 3660-3765 confidence: high

King Hrauthung's sons Agnar and Geirrth row out fishing, are driven to sea and wrecked at night, then winter with a poor peasant and housewife; the housewife cares for Agnar, and the peasant cares for Geirrth and teaches him wisdom.

The brothers Agnar and Geirrth are driven to sea, fostered after shipwreck, and later separated when Geirrth pushes the boat away with Agnar in it before becoming king.
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The Poetic Edda NOTES / GUTHRUNARHVOT / GUTHRUNS INCITING / INTRODUCTORY NOTE; lines 20392-20502 confidence: medium

After slaying Atli, Guthrun goes into the sea to drown herself but cannot sink; waves carry her across the fjord to King Jonak, who takes her as wife; their sons are Sorli, Erp, and Hamther.

Guthrun attempts to drown herself after killing Atli, cannot sink, and is borne by waves across the fjord to another king's land.
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The Poetic Edda NOTES / GUTHRUNARHVOT / GUTHRUNS INCITING / INTRODUCTORY NOTE; lines 20504-20590 confidence: high

Guthrun laughs, goes to her chamber, takes kings’ helms and broad mail-coats from cupboards, brings them to her sons, and the heroes leap onto horses.

The sons mount horses after receiving gear, and Hamther declares he will not come homeward again to see his mother.
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The Poetic Edda NOTES / GUTHRUNARKVITHA I / THE FIRST LAY OF GUTHRUN / INTRODUCTORY NOTE; lines 16188-16263 confidence: high

Guthrun goes away to a forest in the waste, journeys to Denmark, and stays seven half-years with Thora, daughter of Hokon.

After the lament, Guthrun goes away to a forest in the waste, journeys to Denmark, and stays with Thora.
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The Poetic Edda NOTES / HAMTHESMOL / THE BALLAD OF HAMTHER / INTRODUCTORY NOTE; lines 20707-20832 confidence: high

Sorli says he will not quarrel with his mother and states that Guthrun will weep for both brothers, who are doomed on their steeds and will die far away.

Sorli says the brothers are doomed on their steeds and will die far away; they then depart the courtyard on Hunnish steeds to seek death’s vengeance.
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The Poetic Edda NOTES / HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE; lines 10704-10799 confidence: medium

Helgi appears as a Danish popular hero, son of King Halfdan; Saxo presents him as conqueror of Hunding and Hothbrodd, the latter through a naval expedition with a fleet.

Helgi is described as conquering Hunding and Hothbrodd, with one victory tied to a naval expedition and fleet; the Hjorvarthson Helgi also leads a naval expedition.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA I / THE FIRST LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 11635-11794 confidence: high

Messengers are sent by land and sea to summon men and wealth; ships gather at named places, the host is counted, and warriors make the sails fast.

Messengers summon the host, ships gather, sails are raised, and the warrior-laden fleet goes forth from land.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA I / THE FIRST LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 11796-11903 confidence: medium

Gothmund reports swift keels, shields, oars, the king's host of Ylfings, fifteen bands ashore, seven thousand in Sogn, and black fire-beasts fitted with gold at anchor off Gnipalund.

Gothmund reports keels near land, a large host, bands ashore, men in Sogn, and black fire-beasts at anchor before the clash.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12342-12535 confidence: medium

Helgi assembles a sea-host for Frekastein; storm and lightning strike the ship, nine Valkyries ride in the air with Sigrun among them, the storm abates, and ships reach land.

Helgi assembles a sea-host, sails toward Frekastein, encounters storm and lightning, then reaches land safely before battle.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12733-12764 confidence: medium

Helgi says he must ride the reddened ways, set his bay steed to tread the sky, and go westward to wind-helms bridges before Salgofnir wakes the warrior throng.

Helgi's speech describes a departure along reddened ways, a steed treading the sky, and a westward route to bridges; nearby lines connect him with Othin's seat and the house of the dead.
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The Poetic Edda NOTES / HYNDLULJOTH / THE POEM OF HYNDLA / INTRODUCTORY NOTE; lines 8706-8848 confidence: medium

Freyja says: "Maiden, awake" and addresses "My sister Hyndla" in a "hollow cave"; she says darkness comes and they must ride "To Valhall" and "the sacred hall."

Freyja says she and Hyndla must ride to Valhall, the sacred hall, and Hyndla refers to the way of the slain.
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The Poetic Edda NOTES / SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE; lines 16509-16665 confidence: medium

Brynhild says she loved only one, that Atli will know when she has gone on the death-road, and that vengeance for her ills will come.

Brynhild speaks of going on the death-road, and Gunnar and others attempt unsuccessfully to keep her from the long road.
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The Poetic Edda NOTES / SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE; lines 16667-16805 confidence: medium

The speaker says Guthrun will not die for her sake, will cross tossing waves to Jonak, bear sons, and suffer Svanhild's death through Bikki's word and Jormunrek's wrath; Sigurth's race is slain.

The speaker says Guthrun will not die for her sake but will wander over tossing waves to the realm ruled by Jonak, where she will bear sons.
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The Poetic Edda NOTES / SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE; lines 4444-4655 confidence: medium

Skirnir asks for “the horse that goes through the dark / And magic flickering flames” and “the sword ... that fights of itself / Against the giants grim.”

Skirnir leaves on Freyr's behalf with special equipment, rides toward the giants' fastness, and arrives at Gymir's house in Jotunheim.
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The Poetic Edda NOTES / THRYMSKVITHA / THE LAY OF THRYM / INTRODUCTORY NOTE; lines 7120-7282 confidence: medium

Freyja says she would give the feather-dress even if it were silver or gold; Loki flies until he reaches the giants' realm.

Loki flies to and from the giants' realm, and Thor later seeks Jotunheim.
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The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 2953-3165 confidence: high

Othin asks Frigg to counsel him because he longs to go find Vafthruthnir and match himself in wisdom with the wise giant.

Othin longs to travel to Vafthruthnir, seeks counsel before departure, goes to the giant's hall, and identifies himself there as Gagnrath.
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The Poetic Edda THE BALLAD OF SVIPDAG / INTRODUCTORY NOTE / I. GROUGALDR / GROAS SPELL; lines 9359-9466 confidence: high

Svipdag says the false woman whom his father embraced bade him go where none may fare and seek Mengloth the maid.

Svipdag is ordered to go where none may fare to seek Mengloth, then receives aid before proceeding on a dangerous way.
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The Poetic Edda Vafthruthnismol 1-8 confidence: medium

In wisdom old with the giant wise / Myself would I seek to match.

The god leaves home and enters the hall of a powerful giant wisdom-opponent.
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The Poetic Edda VLUNDARKVITHA / THE LAY OF VLUND / INTRODUCTORY NOTE / NOTES; lines 10560-10675 confidence: medium

The note says a lost passage likely explained how lame Vlund made wings to leave the island; the Thithrekssaga says Egil shot birds, gave him feathers, and Vlund made a feather-garment.

The note says a missing link probably explained how lame Vlund made wings to leave the island, and that the Thithrekssaga tells how he made a feather-garment from bird feathers.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1115-1217 confidence: low

Dvalin gave magic runes to the dwarfs, likely explaining their craft skill; he is father of some lesser Norns; some dwarfs left rocks and mountains for sands, a story mentioned but unexplained in Snorri’s Edda.

Some dwarfs are said to have left rocks and mountains to find a new home on sands.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER I. THE FAMILY AND EARLY WARS OF ONUND THE SON OF OFEIG / CHAPTER II. THE BATTLE OF HAFRSFJORD / CHAPTER IV. FIGHT WITH VIKINGS VIGBJOD AND VESTMAR / CHAPTER V. VISIT OF ONUND AND THRAND TO EYVIND IN IRELAND; lines 308-332 confidence: high

Thrand and Onund prepare to voyage west to Ireland. Balki and Hallvard sail westward to Iceland, where land is available, and occupy named places.

The passage opens with Thrand and Onund making ready for a voyage west to Ireland, and also describes Balki and Hallvard sailing westward to Iceland.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER II. THE BATTLE OF HAFRSFJORD / CHAPTER IV. FIGHT WITH VIKINGS VIGBJOD AND VESTMAR / CHAPTER V. VISIT OF ONUND AND THRAND TO EYVIND IN IRELAND / CHAPTER VI. DEATH OF BJORN; DISPUTES OVER HIS PROPERTY IN NORWAY; lines 335-383 confidence: medium

Ondott welcomes Thrand, tells him about Grim's claim, says the property should go to Thrand rather than the king's thralls, warns that Grim may attack, and advises Thrand to take the property and stay abroad.

Ondott warns of Grim's possible attack and advises Thrand to take the property and stay abroad; Thrand leaves Norway and goes to Iceland.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER IV. FIGHT WITH VIKINGS VIGBJOD AND VESTMAR / CHAPTER V. VISIT OF ONUND AND THRAND TO EYVIND IN IRELAND / CHAPTER VI. DEATH OF BJORN; DISPUTES OVER HIS PROPERTY IN NORWAY / CHAPTER VII. MURDER OF ONDOTT CROW, AND THE VENGEANCE THEREFOR; lines 386-462 confidence: high

Onund and Asmund believe Asgrim killed; Eirik advises them to go to Iceland because the king can reach them if they stay. They prepare ships; Hallsteinn dies before Onund sails, and Kolbeinn goes with Onund.

Eirik advises Onund and Asmund to go to Iceland because the king could reach them if they remained, and each prepares a ship for the voyage.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LII. GRETTIR IS CAPTURED BY FARMERS AND RELEASED BY THORBJORG / 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; lines 4557-4598 confidence: medium

Grettir goes to the Arnarvatn Heath, builds a hut, obtains a net and boat, and fishes to support himself rather than rob.

Grettir leaves for the Arnarvatn Heath, builds a hut, and lives by fishing to avoid robbery.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LVI. TREACHERY AND DEATH OF THORIR REDBEARD / CHAPTER LIX. THE CHASTISEMENT OF GISLI / CHAPTER LX. THE BATTLE WITH THE MYRAMEN / CHAPTER LXI. GRETTIR WINTERS UNDER THE GEITLAND GLACIER; lines 5066-5137 confidence: high

Grettir leaves the Myrar district, visits Grim for counsel, is told Grim cannot keep him there, and then stays with Hallmund until the end of summer.

Grettir leaves settled districts and ascends Geitlandsjokull with supplies, entering a remote valley where he winters.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LX. THE BATTLE WITH THE MYRAMEN / CHAPTER LXI. GRETTIR WINTERS UNDER THE GEITLAND GLACIER / CHAPTER LXII. HALLMUND IS KILLED BY A FOREST-MAN NAMED GRIM / CHAPTER LXIII. GRETTIR'S MEETING WITH THORIR ON THE REYKJA HEATH; lines 5233-5292 confidence: low

Thorir returns, many think Grettir has bamboozled him, Thorir sets spies, and Grettir sends his companion west with his horse while he goes north into the mountains with his face muffled.

At the beginning of winter, Grettir sends his companion west and goes north into the mountains while muffling his face against recognition.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXV. ADVENTURE WITH A TROLL-WOMAN / CHAPTER LXVI. GRETTIR SLAYS A GIANT / CHAPTER LXVII. VISIT TO GUDMUND THE MIGHTY / CHAPTER LXVIII. FIGHT WITH THORODD THE SON OF SNORRI; lines 5562-5681 confidence: medium

Grettir says he cannot live alone, tells his mother of Gudmund the Mighty's advice, and says he will try to get to Drangey if he can find a faithful man to stay with him.

Grettir leaves Bjarg for Drangey because he can no longer live alone, and Illugi accompanies him as a faithful companion.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXV. ADVENTURE WITH A TROLL-WOMAN / CHAPTER LXVI. GRETTIR SLAYS A GIANT / CHAPTER LXVII. VISIT TO GUDMUND THE MIGHTY / CHAPTER LXVIII. FIGHT WITH THORODD THE SON OF SNORRI; lines 5683-5731 confidence: medium

At Reykir, Grettir asks Thorvald for shelter and says he intends Drangey; after Grettir gives him money, Thorvald orders three servants to take the party to the island by moonlight, about one sea-mile away.

Grettir leaves inhabited districts, arranges passage from Reykir to Drangey, reaches the island, and settles there as an outlaw.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXI. THE BONDIS CLAIM THEIR PROPERTY IN DRANGEY / CHAPTER LXXII. GRETTIR VISITS THE THING AT HEGRANES / CHAPTER LXXIII. VISIT OF THORBJORN ANGLE TO DRANGEY / CHAPTER LXXIV. THE FIRE GOES OUT IN DRANGEY; lines 6021-6054 confidence: medium

Grettir asks Illugi what to do, and Illugi says they can only wait until a ship brings them fire.

After the fire goes out and waiting for a ship is judged uncertain, Grettir resolves to risk reaching the mainland across a sea channel.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXII. GRETTIR VISITS THE THING AT HEGRANES / CHAPTER LXXIII. VISIT OF THORBJORN ANGLE TO DRANGEY / CHAPTER LXXIV. THE FIRE GOES OUT IN DRANGEY / CHAPTER LXXV. GRETTIR SWIMS TO THE MAINLAND FOR FIRE; lines 6057-6099 confidence: medium

The chapter heading frames the episode as Grettir swimming to the mainland for fire. Grettir prepares for a swim, Illugi considers the journey hopeless, and Grettir crosses calm water with the current to reach Reykjanes after sunset.

The chapter heading identifies a swim to the mainland for fire; the passage narrates Grettir's departure across water, his arrival at Reykjanes and Reykir, and his later return to the island by ship.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXXIII. THORBJORN VISITS GRETTIR'S MOTHER AT BJARG / CHAPTER LXXXIV. THORBJORN IS EXILED AT THE THING / CHAPTER LXXXV. THORBJORN GOES TO NORWAY AND CONSTANTINOPLE / ENDNOTES:; lines 6857-6938 confidence: medium

Thorsteinn Dromund, wealthy and well thought of, hears of Angle's departure to Constantinople, gives his property to kinsmen, secretly follows him, and intends to kill him.

Thorsteinn leaves his property with kinsmen and follows Angle to Constantinople for the purpose of killing him.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXXV. THORBJORN GOES TO NORWAY AND CONSTANTINOPLE / ENDNOTES: / CHAPTER LXXXVII. THE LADY SPES / CHAPTER LXXXVIII. ADVENTURES OF THORSTEINN AND SPES; lines 7126-7189 confidence: medium

Thorsteinn swims away, lands, obtains a firebrand, and holds it up as the agreed signal; Spes waits outside and recognizes the light as proof he has landed.

After hidden descent from the house, Thorsteinn swims away and reaches land before signaling Spes.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER V. VISIT OF ONUND AND THRAND TO EYVIND IN IRELAND / CHAPTER VI. DEATH OF BJORN; DISPUTES OVER HIS PROPERTY IN NORWAY / CHAPTER VII. MURDER OF ONDOTT CROW, AND THE VENGEANCE THEREFOR / CHAPTER VIII. ONUND AND ASMUND SAIL TO ICELAND; lines 465-487 confidence: high

Onund and Asmund set sail together; Onund speaks a verse recalling Hallvard and saying he steps onto the ship toward Iceland.

The passage begins with Onund and Asmund setting sail toward Iceland, reinforced by Onund's verse about stepping onto the ship toward Iceland.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER VI. DEATH OF BJORN; DISPUTES OVER HIS PROPERTY IN NORWAY / CHAPTER VII. MURDER OF ONDOTT CROW, AND THE VENGEANCE THEREFOR / CHAPTER VIII. ONUND AND ASMUND SAIL TO ICELAND / CHAPTER IX. ONUND SETTLES IN KALDBAK; lines 490-598 confidence: medium

Onund's ship is driven from shore, then reaches the western coast of Skagi; a ten-oared boat with six men from Thorvald of Drangar hails the ship and tells Onund about remaining land.

Onund's verse explicitly says he has left friends and home behind, and the narrative follows his arrival by sea and settlement at Kaldbak.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER VII. MURDER OF ONDOTT CROW, AND THE VENGEANCE THEREFOR / CHAPTER VIII. ONUND AND ASMUND SAIL TO ICELAND / CHAPTER IX. ONUND SETTLES IN KALDBAK / CHAPTER XII. BATTLE AT RIFSKER; lines 743-807 confidence: high

Thorgrim enforces hard work in his household; Asmund resists work, asks to go abroad, receives cash, leaves, trades in many lands, becomes wealthy, and gains Norwegian friends.

Asmund leaves after conflict with his father, goes abroad, sails to several lands, and gains wealth and status as a trader.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XII. BATTLE AT RIFSKER / CHAPTER XIV. ASMUND'S CHILDREN. GRETTIR'S CHILDHOOD / CHAPTER XV. GAMES AT MIDFJORDVATN / CHAPTER XVI. GRETTIR KILLS SKEGGI AND IS OUTLAWED FOR THREE YEARS; lines 1020-1145 confidence: medium

Asmund says he would rather stay home, cannot spare Atli, and believes Grettir has enough wit to carry out his duties at the Thing under Thorkell's guidance.

Grettir is sent from home to the Thing in Asmund's place and under Thorkell's guidance.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XIV. ASMUND'S CHILDREN. GRETTIR'S CHILDHOOD / CHAPTER XV. GAMES AT MIDFJORDVATN / CHAPTER XVI. GRETTIR KILLS SKEGGI AND IS OUTLAWED FOR THREE YEARS / CHAPTER XVII. GRETTIR SAILS FOR NORWAY AND IS WRECKED ON HARAMARSEY; lines 1147-1276 confidence: high

Haflidi, a mariner with a ship, has Bard as mate; Asmund asks Haflidi to take Grettir, and Haflidi accepts out of friendship despite Grettir's reputation.

Grettir is sent from home, parts from his parents, reaches Haflidi's ship, and sails away from land.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XIV. ASMUND'S CHILDREN. GRETTIR'S CHILDHOOD / CHAPTER XV. GAMES AT MIDFJORDVATN / CHAPTER XVI. GRETTIR KILLS SKEGGI AND IS OUTLAWED FOR THREE YEARS / CHAPTER XVII. GRETTIR SAILS FOR NORWAY AND IS WRECKED ON HARAMARSEY; lines 1278-1318 confidence: medium

In darkness the ship sails east, strikes a rock, begins to fill, boats are launched, and women and loose property are moved toward a nearby island at night.

The ship holds an easterly course out to sea, strikes a rock in darkness, and the people and property are moved toward a nearby island.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLIII. THE SONS OF THORIR OF SKARD ARE SLAIN BY ATLI AND GRIM / CHAPTER XLIV. SETTLEMENT OF THE FEUD AT THE HUNAVATN THING / CHAPTER XLV. ATLI MURDERED BY THORBJORN OXMAIN / CHAPTER XLVI. SENTENCE OF OUTLAWRY PASSED UPON GRETTIR AT THE ALL-THING; lines 3756-3887 confidence: medium

A ship brings news of Grettir's house-burning; Thorir of Gard is angry, thinks of vengeance for his sons, rides to the Thing with a large retinue, and demands Grettir's banishment.

The passage centers on Grettir being banished or proclaimed an outlaw throughout the country, with his own verse naming exile among his misfortunes.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLIV. SETTLEMENT OF THE FEUD AT THE HUNAVATN THING / CHAPTER XLV. ATLI MURDERED BY THORBJORN OXMAIN / CHAPTER XLVI. SENTENCE OF OUTLAWRY PASSED UPON GRETTIR AT THE ALL-THING / CHAPTER XLVIII. DEATH OF THORBJORN OXMAIN; lines 3931-4016 confidence: medium

Grettir tells Asdis what happened; she says this is “the root and the beginning of your outlawry,” and Grettir speaks the verse: “Atli's death was unatoned; fully now the debt is paid.”

Asdis says the killing is the root and beginning of Grettir's outlawry; Grettir then prepares to leave, parts from his mother, visits kin, and continues westward.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLIX. GRETTIR VISITS THORSTEINN KUGGASON AND SNORRI GODI / CHAPTER LI. GRETTIR'S CASE OVERBORNE AT THE ALL-THING / CHAPTER LII. GRETTIR IS CAPTURED BY FARMERS AND RELEASED BY THORBJORG / CHAPTER LIII. GRETTIR WINTERS IN LJARSKOGAR WITH THORSTEINN KUGGASON; lines 4429-4466 confidence: medium

The men of Hrutafjord hear Grettir is with Thorsteinn and gather forces; Thorsteinn tells Grettir to find another hiding-place because Grettir will not work.

Thorsteinn tells Grettir to leave and find another hiding-place after Hrutafjord men gather and because Grettir will not work; Grettir then travels south.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLV. ATLI MURDERED BY THORBJORN OXMAIN / CHAPTER XLVI. SENTENCE OF OUTLAWRY PASSED UPON GRETTIR AT THE ALL-THING / CHAPTER XLVIII. DEATH OF THORBJORN OXMAIN / CHAPTER XLIX. GRETTIR VISITS THORSTEINN KUGGASON AND SNORRI GODI; lines 4019-4119 confidence: medium

Thorbjorn's kinsmen gather men to go to Ljarskogar; Gamli warns Thorsteinn and Grettir; Thorsteinn sends Grettir to seek Snorri's protection and, if refused, to go west to Thorgils.

After warning of pursuers, Grettir is sent away from Ljarskogar to seek Snorri's protection and then travels west to seek winter lodging with Thorgils.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLV. ATLI MURDERED BY THORBJORN OXMAIN / CHAPTER XLVI. SENTENCE OF OUTLAWRY PASSED UPON GRETTIR AT THE ALL-THING / CHAPTER XLVIII. DEATH OF THORBJORN OXMAIN / CHAPTER XLIX. GRETTIR VISITS THORSTEINN KUGGASON AND SNORRI GODI; lines 4121-4171 confidence: medium

In spring they depart; Grettir goes to Thorskafjord, comments that he enjoyed the food at Reykjaholar when he could get it, and then goes west over the heath.

When spring sets in, the men depart and Grettir travels onward to Thorskafjord and west over the heath.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLVIII. DEATH OF THORBJORN OXMAIN / CHAPTER XLIX. GRETTIR VISITS THORSTEINN KUGGASON AND SNORRI GODI / CHAPTER LI. GRETTIR'S CASE OVERBORNE AT THE ALL-THING / CHAPTER LII. GRETTIR IS CAPTURED BY FARMERS AND RELEASED BY THORBJORG; lines 4382-4426 confidence: medium

Vermund says Grettir's life will be great and troublous, that he has learned to beware foes, and that Vermund cannot keep him because doing so would arouse powerful enemies; he advises Grettir to seek kinsmen and notes few will take him in.

Vermund says he cannot keep Grettir because of powerful enemies and advises him to seek kinsmen; Grettir later tries leading men elsewhere but is not taken in.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XVI. GRETTIR KILLS SKEGGI AND IS OUTLAWED FOR THREE YEARS / CHAPTER XVII. GRETTIR SAILS FOR NORWAY AND IS WRECKED ON HARAMARSEY / CHAPTER XVIII. ADVENTURE IN THE HOWE OF KAR THE OLD / CHAPTER XIX. BERSERKS AT HARAMARSEY; lines 1441-1546 confidence: medium

Near Yule, Thorfinn goes to Slysfjord with thirty freemen for a festival; because his grown daughter is sick, his wife and daughter remain at home with Grettir and eight serving men.

Thorfinn leaves for a Yule festival with thirty freemen, leaving his wife, sick daughter, Grettir, and eight serving men at home; the outlawed brothers arrive during this absence.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XVII. GRETTIR SAILS FOR NORWAY AND IS WRECKED ON HARAMARSEY / CHAPTER XVIII. ADVENTURE IN THE HOWE OF KAR THE OLD / CHAPTER XIX. BERSERKS AT HARAMARSEY / CHAPTER XX. THORFINN'S RETURN. GRETTIR VISITS THE NORTH; lines 1724-1804 confidence: medium

Grettir's deed becomes famous in Norway; in spring he plans to go north to Vagar, and Thorfinn offers money and gives him an excellent short sword, later described as a precious possession.

After receiving honor from Thorfinn, Grettir states that he will go north to Vagar while the fair is on and then travels onward with Thorkell.
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The Saga of Grettir the Strong: Grettir's Saga 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 / CHAPTER XXIII. GRETTIR KILLS HJARRANDI; lines 2119-2227 confidence: high

The jarl gives Grettir leave to depart the country in peace for Iceland when a ship is leaving; money is paid to the jarl, and the parties separate with little friendship.

The jarl grants Grettir leave to depart the country in peace for Iceland when a ship is available, and Grettir later finds an Iceland-bound ship.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXI. ADVENTURE WITH A BEAR / CHAPTER XXII. GRETTIR KILLS BJORN AND IS SUMMONED BEFORE JARL SVEINN / CHAPTER XXIII. GRETTIR KILLS HJARRANDI / CHAPTER XXVII. SENTENCES ON THE FOSTER-BROTHERS; lines 2253-2358 confidence: medium

A ship comes into the Nordra river in Borgarfjord, and Thorgils secretly takes passage in it for the two foster-brothers.

Thorgils secretly arranges ship passage, Thorgeir embarks, and the legal outcome is banishment.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXX. THORBJORN OXMAIN AND THE FRAY AT HRUTAFJARDARHALS / CHAPTER XXXI. GRETTIR'S VAIN ENDEAVOUR TO PROVOKE BARDI / CHAPTER XXXIII. DOINGS OF GLAM'S GHOST. AWFUL CONDITION OF VATNSDAL / CHAPTER XXXIV. GRETTIR VISITS HIS UNCLE JOKULL; lines 2918-2960 confidence: medium

Jokull asks whether Grettir wants to go there; Grettir says yes; Jokull tells him not to and warns that the undertaking is hazardous, saying it is better to fight human men than goblins like Glam.

Grettir intends to go to Thorhallsstad to investigate Glam even after Jokull warns that dealing with Glam is hazardous and worse than fighting human men.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXXIV. GRETTIR VISITS HIS UNCLE JOKULL / CHAPTER XXXV. THE FIGHT WITH GLAM'S GHOST / CHAPTER XXXVI. THORBJORN SLOWCOACH AT HOME / CHAPTER XXXVII. GRETTIR SAILS FOR NORWAY AND KILLS THORBJORN SLOWCOACH; lines 3140-3221 confidence: high

A Norwegian ship arrives with news that Olaf son of Harald is king and favors skilled men; younger Icelanders wish to leave, and Grettir engages passage at Gasar.

Grettir hears of King Olaf's favor toward skilled men, longs to leave Iceland, takes ship, reaches Norway, and travels toward Thrandheim to seek audience.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXXV. THE FIGHT WITH GLAM'S GHOST / CHAPTER XXXVI. THORBJORN SLOWCOACH AT HOME / CHAPTER XXXVII. GRETTIR SAILS FOR NORWAY AND KILLS THORBJORN SLOWCOACH / CHAPTER XXXVIII. GRETTIR FETCHES FIRE--THE SONS OF THORIR ARE BURNT; lines 3311-3415 confidence: medium

An uproar arises in the church; King Olaf says the ordeal cannot take place now and calls Grettir a man of ill luck whose ill-fortune cannot be contended against.

King Olaf acknowledges Grettir's strength and courage but says his luck is too bad to remain with him; he grants leave to depart and predicts Grettir's return to Iceland, where he is destined to die.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXXVII. GRETTIR SAILS FOR NORWAY AND KILLS THORBJORN SLOWCOACH / CHAPTER XXXVIII. GRETTIR FETCHES FIRE--THE SONS OF THORIR ARE BURNT / CHAPTER XL. ADVENTURE WITH THE BERSERK SNAEKOLL / CHAPTER XLI. THORSTEINN DROMUND'S ARMS; lines 3482-3518 confidence: medium

Grettir takes a ship for Iceland in the summer; the brothers part with friendship and never see one another again.

Grettir takes ship for Iceland, and the two part as friends, never seeing one another again.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXXVIII. GRETTIR FETCHES FIRE--THE SONS OF THORIR ARE BURNT / CHAPTER XL. ADVENTURE WITH THE BERSERK SNAEKOLL / CHAPTER XLI. THORSTEINN DROMUND'S ARMS / CHAPTER XLII. DEATH OF ASMUND LONGHAIR; lines 3521-3549 confidence: medium

Atli becomes a great bondi and provisions dealer, travels to Snaefellsnes for dried fish, visits Gamli, is joined by Grim and another man, buys much fish, carries it on seven horses, and turns homeward.

Atli leaves home to obtain dried fish and later turns homeward carrying the goods on horses.
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The Saga of Grettir the Strong: Grettir's Saga ENDNOTES: / CHAPTER LXXXIII. THORBJORN VISITS GRETTIR'S MOTHER AT BJARG / CHAPTER LXXXIV. THORBJORN IS EXILED AT THE THING / CHAPTER LXXXV. THORBJORN GOES TO NORWAY AND CONSTANTINOPLE; lines 6827-6854 confidence: medium

The passage says many Norsemen went to Mikligard to take service; Angle decides to go there for wealth and glory, leaves Norway, reaches Constantinople, and obtains service.

Angle leaves Norway and reaches Constantinople to obtain service after deciding that service abroad would bring wealth and glory.
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The Saga of Grettir the Strong: Grettir's Saga ENDNOTES: / CHAPTER LXXXIX. THE ORDEAL / CHAPTER XC. THORSTEINN AND SPES RETURN TO NORWAY / CHAPTER XCI. ABSOLUTION IN ROME; lines 7331-7383 confidence: high

Spes tells Thorsteinn not to go to Harald, says that 'a larger debt remains unpaid to another King,' says they have lived more after desire than Christian doctrine, and proposes leaving the country for Pafagard in hope of absolution.

Spes proposes that she and Thorsteinn change their way of life, leave the country, and seek absolution; they later set off for Rome.
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The Saga of Grettir the Strong: Grettir's Saga ENDNOTES: / CHAPTER LXXXIX. THE ORDEAL / CHAPTER XC. THORSTEINN AND SPES RETURN TO NORWAY / CHAPTER XCI. ABSOLUTION IN ROME; lines 7331-7383 confidence: medium

Spes tells Thorsteinn not to go to Harald, says that 'a larger debt remains unpaid to another King,' says they have lived more after desire than Christian doctrine, and proposes leaving the country for Pafagard in hope of absolution.

Thorsteinn refuses urged service with King Harald after Spes says a larger debt remains to another King and directs attention to a different course of life.
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The Saga of Grettir the Strong: Grettir's Saga ENDNOTES: / CHAPTER LXXXIX. THE ORDEAL / CHAPTER XC. THORSTEINN AND SPES RETURN TO NORWAY / CHAPTER XCI. ABSOLUTION IN ROME; lines 7331-7383 confidence: high

Thorsteinn, aged over sixty-five but vigorous, summons kinsmen and connections, announces his plans, says his return is uncertain, and asks them to take over his children and property.

Thorsteinn says there is no certainty of his return and arranges for children and property to be managed as if he would never return to Norway.
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The Saga of Grettir the Strong: Grettir's Saga THE SAGA OF GRETTIR THE STRONG / GRETTIR'S SAGA / CHAPTER I. THE FAMILY AND EARLY WARS OF ONUND THE SON OF OFEIG / CHAPTER II. THE BATTLE OF HAFRSFJORD; lines 180-239 confidence: medium

Ofeig flees from King Harald’s wrath over the sea with Thormod Shaft and their families, and they ravage widely in the western seas.

Ofeig flees King Harald’s wrath over the sea; Bjorn also leaves Gautland after violence connected to a royal in-law; Thrand and Onund travel west to Ireland.
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The Saga of Grettir the Strong: Grettir's Saga THE SAGA OF GRETTIR THE STRONG / GRETTIR'S SAGA / CHAPTER I. THE FAMILY AND EARLY WARS OF ONUND THE SON OF OFEIG / CHAPTER II. THE BATTLE OF HAFRSFJORD; lines 99-178 confidence: high

After a general flight, Thrand and other vikings escape westward with Onund, Balki, and Hallvard Sugandi; Onund recovers, uses a wooden leg, and is called Onund Treefoot.

After the defeat there is a general flight westward, and the passage states that many distinguished men have fled Norway because Harald outlawed opponents and seized their property.
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The Saga of Grettir the Strong: Grettir's Saga The Saga of Grettir the Strong: Grettir's Saga / THE SAGA OF GRETTIR THE STRONG / GRETTIR'S SAGA / CHAPTER I. THE FAMILY AND EARLY WARS OF ONUND THE SON OF OFEIG; lines 66-96 confidence: medium

Onund's maternal and paternal regional connections are given; he is described as a great viking who harried west over the sea and was accompanied by Balki and Orm.

Onund is said to harry west over the sea with named companions and five equipped ships.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CL. / MORE OF KARI AND BJORN. / CHAPTER CLI. / OF KARI AND BJORN AND THORGEIR.; lines 16461-16547 confidence: medium

Kari goes to Asgrim, reports the slayings, and says he means to go abroad after his enemies, follow their footsteps, and slay them if possible; Asgrim praises his bravery and hardihood.

Kari states that he means to go abroad after his enemies, follow their footsteps, and slay them if he can; he then takes passage at Eyrar.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CLI. / OF KARI AND BJORN AND THORGEIR. / CHAPTER CLII. / FLOSI GOES ABROAD.; lines 16550-16629 confidence: high

Flosi rides east to Hornfirth with followers, goods, stores, and baggage; they prepare the ship and put out to sea with a fair wind, then face a long hard passage.

The chapter centers on Flosi going abroad by ship after moving goods and followers to Hornfirth and sailing when the wind is fair.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CLII. / FLOSI GOES ABROAD. / CHAPTER CLIII. / KARI GOES ABROAD.; lines 16632-16698 confidence: high

Kari and Kolbein the black put out to sea from Eyrar, receive a fair wind, are briefly at sea, and first reach Fair Isle between Shetland and the Orkneys.

Kari and Kolbein leave Eyrar by sea and first land at Fair Isle.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CLVII. / THE SLAYING OF KOL THORSTEIN'S SON. / CHAPTER CLVIII. / OF FLOSI AND KARI.; lines 17293-17354 confidence: high

Kari sails south across the sea, begins his pilgrimage in Normandy, receives absolution, returns by the western way, and sails to Dover.

Kari leaves by sea, begins a pilgrimage in Normandy, receives absolution, and returns by a western sea route toward England and Caithness.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CLVII. / THE SLAYING OF KOL THORSTEIN'S SON. / CHAPTER CLVIII. / OF FLOSI AND KARI.; lines 17293-17354 confidence: high

In old age Flosi goes abroad to seek timber for building a hall, winters in Norway, is late ready the next summer, and is told his ship is not seaworthy.

Flosi, old and calling himself death-doomed, sails despite warnings that the ship is not seaworthy; no tidings of the ship are ever heard.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXLV. / OF KARI AND THORGEIR. / CHAPTER CXLVI. / THE AWARD OF ATONEMENT WITH THORGEIR CRAGGEIR.; lines 15897-16004 confidence: medium

Hall tells Flosi to keep the atonement well, including going abroad, pilgrimage to Rome, and fines; Flosi agrees.

Hall tells Flosi to keep the atonement well with respect to going abroad, pilgrimage to Rome, and fines.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXLVI. / THE AWARD OF ATONEMENT WITH THORGEIR CRAGGEIR. / CHAPTER CXLVII. / KARI COMES TO BJORN'S HOUSE IN THE MARK.; lines 16007-16082 confidence: medium

Thorgeir Craggeir returns from the peace-meeting and tells Kari that the atonement has been fully made.

Kari leaves after the atonement has been made, refusing the option to remain with Thorgeir.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXLVII. / KARI COMES TO BJORN'S HOUSE IN THE MARK. / CHAPTER CXLVIII. / OF FLOSI AND THE BURNERS.; lines 16085-16212 confidence: high

Flosi tells the Burners that they must no longer sit still and must think of going abroad, fines, atonement, and finding passage.

Flosi says the Burners must go abroad, deal with fines and atonement, and find passage, then purchases and prepares a ship for a large company.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXLVIII. / OF FLOSI AND THE BURNERS. / CHAPTER CXLIX. / OF KARI AND BJORN.; lines 16215-16334 confidence: medium

Kari proposes that he and Bjorn ride east across the fell, pass stealthily through Flosi's country, and seek passage abroad from Alftafirth.

Kari's stated aim is to travel abroad, and he and Bjorn cross Flosi's country stealthily, avoiding the highway and concealing themselves.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXLVIII. / OF FLOSI AND THE BURNERS. / CHAPTER CXLIX. / OF KARI AND BJORN.; lines 16336-16347 confidence: medium

Then Kari and Bjorn ride away from the house.

The passage ends with Kari and Bjorn riding away from the house.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXVI. / OF FLOSI AND MORD AND THE SONS OF SIGFUS. / CHAPTER CXVII. / NJAL AND SKARPHEDINN TALK TOGETHER.; lines 11555-11635 confidence: medium

Njal asks Skarphedinn about the plan; Skarphedinn says they will ride to Tongue and then to the Thing; Njal says he will ride to the Thing and not be separated from their suit.

The party prepares to ride away from home, gathers kinsmen and helpers, and proceeds toward the Althing/Thingfield.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXIV. / OF PORTENTS. / CHAPTER CXXV. / FLOSI'S JOURNEY FROM HOME.; lines 12540-12569 confidence: high

Flosi prepares to travel from the east before winter, summons men who promised help and company, and the men come to Swinefell with two horses and good weapons each.

The passage centers on Flosi leaving from home, mustering men who promised aid, provisioning them with horses and weapons, and beginning a westward ride.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXI. / NJAL'S AND BERGTHORA'S BONES FOUND. / CHAPTER CXXXII. / FLOSI'S DREAM.; lines 13454-13511 confidence: medium

After winter passes and Yule is over, Flosi tells his men they should leave home, seek help, and that they will have to bow the knee to many before the quarrel ends.

After the dream episode and winter's passing, Flosi tells his men they should leave home and pray for help.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXII. / FLOSI'S DREAM. / CHAPTER CXXXIII. / OF FLOSI'S JOURNEY AND HIS ASKING FOR HELP.; lines 13514-13639 confidence: high

Chapter heading and opening: Flosi's party prepares to leave; Flosi wears long-hose to walk, and the group travels through several named places to Hall of the Side.

Flosi leaves home with his men, travels through multiple districts, and asks chiefs and hosts to ride to the Thing in support of his quarrel.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXIII. / OF FLOSI'S JOURNEY AND HIS ASKING FOR HELP. / CHAPTER CXXXIV. / OF THORHALL AND KARI.; lines 13664-13778 confidence: medium

Gizur tells Kari to ride east to Thorgeir, Thorleif, and Thorgrim; to have Mord take the manslaughter suit for Helgi against Flosi; and to pressure Mord with anger, an axe-threat, and Thorkatla's return to her father.

Gizur explicitly tells Kari not to ride home but to ride away east to seek named allies for the legal action.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXIII. / OF FLOSI'S JOURNEY AND HIS ASKING FOR HELP. / CHAPTER CXXXIV. / OF THORHALL AND KARI.; lines 13780-13841 confidence: medium

Mord asks Thorgeir Craggeir to ride with him and keep their bands close; the allies swear that no one will separate until Kari wills it and that each will lay down his life for another's life.

Multiple parties prepare to ride to the Thing or Althing, including Kari, Thorhall, and their retinue, with booths prepared there.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXV. / OF FLOSI AND THE BURNERS. / CHAPTER CXXXVI. / OF THORGEIR CRAGGEIR.; lines 13935-13965 confidence: medium

Chapter heading names Thorgeir Craggeir; Thorgeir rides from the east with many people, accompanied by his brothers Thorleif crow and Thorgrim the big.

The passage repeatedly describes the group riding from the east, moving west across waters and named places, and gathering allies along the way.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER I. / OF FIDDLE MORD. / CHAPTER II. / HRUT WOOS UNNA.; lines 1535-1649 confidence: high

Thiostolf reports Auzur's arrival by ship from Norway; Auzur later tells Hrut that Eyvind has died, leaving Hrut heir at the Gula Thing, and warns that foes may seize the heritage unless Hrut comes to claim it.

News of Eyvind's death causes Hrut to alter his marriage plans and sail overseas to claim an inheritance before enemies seize it.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER III. / HRUT AND GUNNHILLDA, KINGS MOTHER. / CHAPTER IV. / OF HRUT'S CRUISE.; lines 1804-1832 confidence: high

Hrut tells the king about Soti and his intention to go after him; the king asks what strength his mother has given Hrut.

Hrut prepares to go after Soti, receives ships and crews, and sails south.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXII. / OF THE SUITS FOR MANSLAUGHTER AT THE THING. / CHAPTER LXXIII. / OF THE ATONEMENT.; lines 7613-7665 confidence: medium

Gunnar is to go abroad with Kolskegg for three winters; if he fails to go when passage is available, the kinsmen of the killed men are to slay him.

Gunnar and Kolskegg must go abroad for three winters, and Gunnar faces death by the killed men's kinsmen if he fails to depart when passage is available.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXIII. / OF THE ATONEMENT. / CHAPTER LXXIV. / KOLSKEGG GOES ABROAD.; lines 7668-7801 confidence: high

Gunnar has baggage carried to the ship, thanks others, says he will ride away for good, embraces the household, leans on his spear, mounts, and rides away with Kolskegg.

Gunnar prepares and sets out for an overseas departure, but after a fall from his horse he looks toward his home landscape and decides to return instead of going abroad.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXIII. / OF THE ATONEMENT. / CHAPTER LXXIV. / KOLSKEGG GOES ABROAD.; lines 7668-7801 confidence: high

Kolskegg warns Gunnar not to break the atonement, refuses to do a base thing, says this is the one thing that can tear them apart, and then goes abroad while Gunnar returns to Lithend.

Kolskegg says Gunnar's refusal to leave is the one thing that can tear them apart, refuses to do what he calls base, and departs abroad while Gunnar returns home.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXIX. / HOGNI TAKES AN ATONEMENT FOR GUNNAR'S DEATH. / CHAPTER LXXX. / OF KOLSKEGG: HOW HE WAS BAPTISED.; lines 8231-8260 confidence: medium

Kolskegg is baptised in Denmark, cannot rest there, and travels east to Russia for one winter.

After baptism Kolskegg cannot rest in Denmark, travels east through Russia to Micklegarth, and enters imperial service.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXX. / OF KOLSKEGG: HOW HE WAS BAPTISED. / CHAPTER LXXXI. / OF THRAIN: HOW HE SLEW KOL.; lines 8263-8399 confidence: medium

Earl Hacon outlaws Kol and sets a price on his head; he says Gunnar would kill him if present; Thrain volunteers, Eric warns the task is hard, and the Earl agrees to outfit the voyage.

Thrain volunteers to undertake a voyage against the outlaw Kol and is outfitted with ships, men, weapons, and a pilot before pursuing him by sea.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXI. / OF THRAIN: HOW HE SLEW KOL. / CHAPTER LXXXII. / NJAL'S SONS SAIL ABROAD.; lines 8402-8452 confidence: high

Grim and Helgi, Njal's sons, leave Iceland in a ship with Olaf Kettle's son of Elda and Bard the black.

The passage opens with Njal's sons leaving Iceland by ship with named companions.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXIV. / OF EARL SIGURD. / CHAPTER LXXXV. / THE BATTLE WITH THE EARLS.; lines 8588-8627 confidence: medium

Njal's sons ask to go to Norway; the Earl gives them a good ship and men; Kari says he must come later with Earl Hacon's scatts; they agree to meet, and Njal's sons sail for Norway and land near Drontheim.

Njal's sons ask leave to go to Norway, receive a good ship and men from the Earl, put out to sea, and land near Drontheim.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXV. / THE BATTLE WITH THE EARLS. / CHAPTER LXXXVI. / HRAPP'S VOYAGE FROM ICELAND.; lines 8630-8788 confidence: high

Kolbein is introduced as a Drontheim man with a ship; Hrapp rows up, asks for passage across the Iceland main, says he killed Aurlyg and that the men of Weaponfirth hold the blood-feud, offers money, and is taken aboard before the ship sails.

Hrapp says he has slain Aurlyg, names the blood-feud holders, seeks passage across the Iceland main, and sails away from Iceland.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXV. / THE BATTLE WITH THE EARLS. / CHAPTER LXXXVI. / HRAPP'S VOYAGE FROM ICELAND.; lines 8790-8850 confidence: medium

Hrapp says he lay by Gudbrand's daughter's side; Gudbrand orders men to take him and says he shall be slain; Hrapp springs out of doors.

After the sexual offense is revealed and Gudbrand orders Hrapp killed, Hrapp flees into the wood and evades a search.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXVI. / HRAPP'S VOYAGE FROM ICELAND. / CHAPTER LXXXVII. / THRAIN TOOK TO HRAPP.; lines 9008-9148 confidence: medium

A fair breeze rises; Thrain and his men sail to sea in the Vulture; the Earl says the cause is not his lack of foresight but their ill-fellowship, which will drag both to death.

After the final failed search, a fair breeze rises and Thrain sails out to sea with Hrapp aboard the Vulture.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXVII. / THRAIN TOOK TO HRAPP. / CHAPTER LXXXVIII. / EARL HACON FIGHTS WITH NJAL'S SONS.; lines 9301-9314 confidence: medium

Kari asks Njal's sons to go on warfare; Grim sets a condition that Kari later travel with them to Iceland; Kari gives his word and they go sea-roving.

The journey begins only after Kari accepts the condition that he later travel with Njal's sons to Iceland.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER V. / ATLI ARNVID SON'S SLAYING. / CHAPTER VI. / HRUT SAILS OUT TO ICELAND.; lines 1938-2077 confidence: high

Hrut asks the king for leave to go to Iceland; the king questions him, and Gunnhillda says he should be given leave to go as suits him.

Hrut asks the king for leave to go to Iceland, is allowed to go, and departs by ship.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER VI. / HRUT SAILS OUT TO ICELAND. / CHAPTER VII. / UNNA SEPARATES FROM HRUT.; lines 2079-2168 confidence: medium

Mord instructs Unna to return home, act warmly, feign sickness in spring, wait until Hrut and Sigmund go west, summon men, take witness before Hrut's bed and at the main door, declare lawful separation, and ride over Laxriverdale Heath and Holtbeacon Heath because others will look by way of Hrutfirth.

Unna receives advice for leaving Hrut, follows the prescribed route and procedure, and does not return west afterward.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XCIX. / OF GEST ODDLEIF'S SON. / CHAPTER C. / OF GIZUR THE WHITE AND HJALLTI.; lines 10221-10256 confidence: medium

Gizur the white and Hjallti offer themselves as pledges for the imprisoned men and agree to preach the faith in Iceland; the king accepts and the men are freed.

Gizur and Hjallti prepare a ship, travel to Iceland, and proceed toward the Thing to preach the faith and gather supporters.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XLIII. / NJAL AND GUNNAR MAKE PEACE FOR THE SLAYING OF THORD. / CHAPTER XLIV. / SIGMUND MOCKS NJAL AND HIS SONS.; lines 5116-5155 confidence: high

"Thy sons went out with them," says Bergthora.

The sons leave armed with shields but answer Njal with mundane explanations about sheep and salmon; Njal explicitly doubts the sheep explanation because they are armed.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXI. / UNNA GOES TO SEE GUNNAR. / CHAPTER XXII. / NJAL'S ADVICE.; lines 3233-3240 confidence: high

The addressees are told to rise when people are asleep, take bridles and saddles, leave softly, saddle fat horses in the fields, ride away, and leave the other horses behind.

The addressees are told to leave quietly while others sleep, ride off on selected horses, hide in the hills, and later travel by night while resting by day.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXII. / NJAL'S ADVICE. / CHAPTER XXIII. / HUCKSTER HEDINN.; lines 3243-3337 confidence: medium

When Hrut is sound asleep, Hedinn and his companions take clothes and arms, ride away across the river, and reach a hidden spot in the fells.

After obtaining the summons, Gunnar and his companions leave at night and reach a fell location described as hard to find except by chance.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXIX. / GUNNAR GOES ABROAD. / CHAPTER XXX. / GUNNAR GOES A-SEA-ROVING.; lines 3653-3766 confidence: medium

Chapter title identifies the episode as sea-roving; Gunnar, Kolskegg, and Hallvard approach other ships, prepare, and Vandil casts a grappling-iron to drag Gunnar's ship.

The passage title and action present Gunnar's movement out by ship and a sequence of overseas victories in Denmark, Smoland, Reval, and Osel.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXVII. / HELGI NJAL'S SON'S WOOING. / CHAPTER XXVIII. / HALLVARD COMES OUT TO ICELAND.; lines 3539-3574 confidence: high

Gunnar asks Njal whether going abroad is wise; Njal says, "I think it is wise," and adds that people there will think Gunnar honourable.

Gunnar considers going abroad, seeks Njal's judgment, receives approval, arranges his affairs, and decides to sail abroad with Hallvard.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXVII. / HELGI NJAL'S SON'S WOOING. / CHAPTER XXVIII. / HALLVARD COMES OUT TO ICELAND.; lines 3539-3574 confidence: medium

A ship comes from Norway into Arnbæl's Oyce; Hallvard the white, a man from the Bay, is its master. He stays at Lithend with Gunnar during the winter and repeatedly asks him to go abroad.

Hallvard arrives from Norway, repeatedly urges Gunnar to go abroad, describes his wide sailing experience, and agrees to sail eastward with him.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXVIII. / HALLVARD COMES OUT TO ICELAND. / CHAPTER XXIX. / GUNNAR GOES ABROAD.; lines 3577-3650 confidence: high

Gunnar goes abroad with Kolskegg, sails first to Tönsberg, winters there, and the passage notes that Earl Hacon now rules Norway after Harold Grayfell and Gunnhillda are dead.

The passage opens with Gunnar and Kolskegg going abroad and proceeds through travel and preparations for further voyage.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXX. / GUNNAR GOES A-SEA-ROVING. / CHAPTER XXXI. / GUNNAR GOES TO KING HAROLD GORM'S SON AND EARL HACON.; lines 3807-3856 confidence: high

Gunnar takes Tofi aboard, declares a course to the north lands, sails with much goods and ten ships, and comes to Heidarby in Denmark.

Gunnar announces a northward course, sails with companions, goods, and ten ships, and reaches Denmark before continuing to other northern elites.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CONCLUSION. / ICELANDIC CHRONOLOGY. / CONTENTS. / CHAPTER; lines 1168-1334 confidence: medium

The contents include titles about Hrut's cruise, Hrut sailing out to Iceland, Hallvard coming out to Iceland, Gunnar going abroad, Gunnar sea-roving, Gunnar coming out to Iceland, Sigmund coming out to Iceland, and Kolskegg going abroad.

The chapter titles include repeated departures, sea travel, going abroad, and returns or arrivals in Iceland, especially for Hrut, Gunnar, Hallvard, Sigmund, and Kolskegg.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CONCLUSION. / ICELANDIC CHRONOLOGY. / CONTENTS. / CHAPTER; lines 1336-1494 confidence: high

Headings include Njal's sons sailing abroad, Hrapp's voyage from Iceland, and Njal's sons and Kari coming out to Iceland.

The headings list sailing abroad, voyages from Iceland, coming out to Iceland, and later going abroad.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga SIR GEORGE DASENT'S PREFACE / BROAD SANCTUARY. / SIR GEORGE DASENT'S INTRODUCTION. / THE NORTHMEN IN ICELAND.; lines 340-426 confidence: high

Northmen who colonized Iceland are described as fleeing Harold Fairhair's power, taxes, and interference with older rights and allodial holdings.

The passage emphasizes freemen fleeing Harold's expanded power, resisting unsuccessfully, and leaving the land of their fathers before settlement in Iceland.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga SOCIAL PRINCIPLES. / DAILY LIFE IN NJAL'S TIME. / CONCLUSION. / ICELANDIC CHRONOLOGY.; lines 1029-1165 confidence: medium

Entries from circa 945-974 list Gunnar's birth, Njal's sons' births, marriages involving Hallgerda, Hrut's overseas travel, Hrut's marriage and separation, disputes at the Althing, Earl Hacon's rule, Gunnar's overseas travel and return, and Gunnar's marriage to Hallgerda.

Multiple entries record figures going abroad, returning to Iceland, or traveling through Norway, Orkney, Rome, and Caithness.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga THE NORTHMEN IN ICELAND. / SUPERSTITIONS OF THE RACE. / SOCIAL PRINCIPLES. / DAILY LIFE IN NJAL'S TIME.; lines 830-890 confidence: low

Voyages between Iceland and Norway or Orkney are described as ordinary; Eric the Red discovered Greenland, and seafarers continued to Labrador.

The passage repeatedly describes departures and long sea voyages between Iceland, Norway, Orkney, Greenland, Labrador, and Vineland.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga THE NORTHMEN IN ICELAND. / SUPERSTITIONS OF THE RACE. / SOCIAL PRINCIPLES. / DAILY LIFE IN NJAL'S TIME.; lines 830-890 confidence: low

After landfall, a ship entered a safe bay or creek; Eyrar and Hornfirth are named, and Hornfirth is where Flosi and the Burners put to sea after banishment; the ship was laid up in a slip and made snug for winter.

The passage notes that Flosi and the Burners put to sea after their banishment.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga THE SLAYING OF KOL THORSTEIN'S SON. / CHAPTER CLVIII. / OF FLOSI AND KARI. / FOOTNOTES:; lines 17504-17610 confidence: medium

Footnotes mention a pilgrimage to Rome and explain that the speaker would go a third time to Rome if St. Peter helped him out of the strait.

A footnote explains that the speaker would make a third pilgrimage to Rome if St. Peter helped him out of his strait.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD.; lines 5963-6211 confidence: high

Gunnar embraces the queen's neck and others approach to turn her heart, but she thrusts them away and no man is to hinder her long journey.

Brynhild's intended death is repeatedly called a long journey, and Hogni says she may not come back from it.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD.; lines 6213-6361 confidence: medium

Gudrun will not then lose her life; the sea and high billows will bear her to Jonakr's ancestral land.

Gudrun is not to die but is borne by the sea and high billows to Jonakr's ancestral land, where she bears sons.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy. / CHAPTER XV. Of the Welding together of the Shards of the Sword Gram. / CHAPTER XVI. The prophecy of Grifir.; lines 2238-2377 confidence: high

Sigurd tells the kings he will depart to meet the sons of Hunding, show that the Volsungs are not all dead, and asks for their might.

Sigurd leaves the land with aid from kings, an army, ships, and war-gear to confront the sons of Hunding.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXVII. The Wooing of Brynhild. / CHAPTER XXXII. Of the Ending of Brynhild. / CHAPTER XXXIII. Gudrun wedded to Atli. / CHAPTER XXXIV. Atli bids the Giukings to him.; lines 4517-4623 confidence: medium

Gunnar, drunk and tempted by dominion, cannot work against shaped fate and gives his word to go; Hogni says the word must stand and he will follow though unwilling.

Gunnar, while drunk and tempted by promised dominion, gives his word to go, and the narration says he could not work against the fate shaped for him.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXXII. Of the Ending of Brynhild. / CHAPTER XXXIII. Gudrun wedded to Atli. / CHAPTER XXXIV. Atli bids the Giukings to him. / CHAPTER XXXV. The Dreams of the Wives of the Giukings.; lines 4626-4682 confidence: high

Kostbera warns Hogni that leaving home is ill-counselled, says he misread the supposed bidding of his sister, and states that the underlying runes bear their bane, whether through a missing letter or guile.

Kostbera warns Hogni not to leave home and supports the warning with repeated dreams of destructive water, fire, animals, and blood.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXXIII. Gudrun wedded to Atli. / CHAPTER XXXIV. Atli bids the Giukings to him. / CHAPTER XXXV. The Dreams of the Wives of the Giukings. / CHAPTER XXXVI. Of the Journey of the Giukings to King Atli.; lines 4685-4778 confidence: high

Gunnar says the dream is hard to interpret, fate cannot be set aside, and his time may be short.

Gunnar acknowledges that the fated measure of days cannot be set aside, and the party proceeds despite warnings and attempts to hinder the journey.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXXVI. Of the Journey of the Giukings to King Atli. / CHAPTER XXXVII. The Battle in the Burg of King Atli. / CHAPTER XXXVIII. Of the slaying of the Giukings. / CHAPTER XXXIX. The End of Atli and his Kin and Folk.; lines 5068-5095 confidence: medium

Gudrun goes down to the sea, takes stones into her arms, enters the sea wishing to end her life, and is driven and upheld by mighty billows.

The billows drive and uphold Gudrun along the sea until she comes to King Jonakr's burg, where he marries her.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXXVIII. Of the slaying of the Giukings. / CHAPTER XXXIX. The End of Atli and his Kin and Folk. / CHAPTER XLI. Of the Wedding and Slaying of Swanhild. / CHAPTER XLII. Gudrun sends her Sons to avenge Swanhild.; lines 5177-5226 confidence: medium

Gudrun laughs, gives the sons drink from mighty beakers, and obtains great byrnies and other war clothing for them.

Gudrun gives drink and war equipment, Hamdir calls the farewell their last parting, and the sons depart.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda FRAGMENTS OF THE LAY OF BRYNHILD / THE SECOND OR ANCIENT LAY OF GUDRUN. / THE SONG OF ATLI. / THE WHETTING OF GUDRUN.; lines 7541-7755 confidence: medium

The sons ask for the Hun kings’ bright gear; Gudrun goes laughing to the gear-bower, draws crested helms from chests, and brings wide-wrought byrnies to her sons.

The sons ask for battle gear, Gudrun equips them, and Hamdir says they will not come back to see their mother.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung.; lines 1140-1247 confidence: medium

King Volsung and his sons go at the appointed time to Gothland at King Siggeir's bidding, sailing in three well-manned ships.

The Volsungs depart by ship to Gothland at Siggeir's bidding, but Signy warns that Siggeir intends guile and has gathered an army, and the Volsungs are attacked after landing.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 911-1005 confidence: high

Sigi is declared a wolf in holy places, glossed as an outlaw; Odin accompanies him away and brings him to war-ships, where Sigi begins successful raiding with strength from his father.

After the murder, Sigi is made an outlaw and can no longer stay in the land; Odin brings him to war-ships, and Sigi wins land and lordship through war.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE HELL-RIDE OF BRYNHILD. / FRAGMENTS OF THE LAY OF BRYNHILD / THE SECOND OR ANCIENT LAY OF GUDRUN. / THE SONG OF ATLI.; lines 7110-7320 confidence: high

“For a wolf’s hair I found / The fair ring wreathed about; / Wolf beset shall the way be / If we wend on this errand.”

Gudrun’s ring wrapped in wolf-hair is interpreted by Hogni as a warning, but Gunnar proceeds, holds a possible last feast, and travels to Atli’s land.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE HELL-RIDE OF BRYNHILD. / FRAGMENTS OF THE LAY OF BRYNHILD / THE SECOND OR ANCIENT LAY OF GUDRUN. / THE SONG OF ATLI.; lines 7110-7320 confidence: medium

Gunnar’s company leaves home and rides swift horses over fells, through unknown Murkwood and Hunwood, and across green meadows until they see Atli’s land.

Gunnar’s company rides over fells, through unknown Murkwood and Hunwood, and arrives at Atli’s guarded hall where betrayal is announced.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy.; lines 1914-2047 confidence: medium

Regin asks Sigurd about his father's wealth and whether he trusts its royal guardians; later he suggests Sigurd is like a horse-boy and urges him to ask for a horse.

Regin questions Sigurd about his father's wealth, urges him to seek a horse, and speaks of wealth, name, and honor to be won.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 151-218 confidence: medium

The sons of earlier invaders, described as the Northmen’s own kin, stay the Northmen’s landward march in Charlemagne’s time; the road by land to the Southlands is then closed.

The passage places the closing of the Northmen’s landward southern road immediately before the beginning of the Viking sea-voyaging period.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 151-218 confidence: medium

The Viking period begins; Vikings come around the Western Isles, invade Normandy, harry the coasts of France, and gradually lengthen their voyages until no shore of the known world is unseen or unfelt.

The Vikings are described as voyaging widely, harrying coasts, invading Normandy, and taking tribute.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 151-218 confidence: high

Sweyn’s typical plan is spring farm work and sowing, then a spring Viking voyage until after midsummer; after harvest and grain storage, he goes on an autumn Viking voyage until about a month before winter.

Sweyn alternates sowing, a spring Viking voyage and return, harvest and grain storage, and an autumn Viking voyage ending shortly before winter.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 220-291 confidence: medium

Harold imposes a new government that subjects formerly independent men to the king and to tax; the Norsemen resist until opposition is crushed at Hafrsfirth.

Harold's new rule and later coercion lead discontented people to flee overseas, especially to Iceland, to escape kings and preserve old ways.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 565-610 confidence: high

The poetic school is linked to viking life, adventure, commerce, contact with an artistic learned folk, and Celtic blood; earlier Icelandic poets are described as passionate, brave, and wandering to northern courts.

Earlier Icelandic poets are described as leaving Iceland young for courts in northern Europe; Gunnlaug's journey to England illustrates the pattern.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda AFTERWORD / EXTRACTS FROM / THE POETICAL DICTION. / THOR AND HRUNGNER.; lines 3753-3895 confidence: medium

Æger asks Brage about other great deeds of Thor with giants; Brage introduces Thor's journey to Geirrodsgard and says Thor lacks Mjolner, Megingjard, and steel gloves because of Loke; Loke had flown in Frigg's falcon-guise to Geirrodsgard and looked through a window before Geirrod ordered the bird caught.

Thor's journey to Geirrodsgard is introduced with the statement that he lacks Mjolner, Megingjard, and steel gloves because of Loke's oath to Geirrod.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda AFTERWORD / EXTRACTS FROM / THE POETICAL DICTION. / THOR AND HRUNGNER.; lines 3753-3895 confidence: high

Thor reaches the river Vimer, said to be the largest of all rivers; he buckles on the belt of strength and uses Gridarvol to stem the wild torrent while Loke holds fast in Megingjard; the river rises until waves pass over Thor's shoulders.

Thor travels toward the gards of giants, stems the wild torrent of Vimer with Gridarvol, and addresses the swelling river as its waves rise over his shoulders.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XII. / LIFE IN VALHAL. / CHAPTER XIII. / CHAPTER XIV.; lines 2581-2655 confidence: medium

Thor leaves his goats, travels east into Jotunheim, crosses the sea and deep ocean with Loke, Thjalfe, and Roskva, enters a great wood, and continues until dark; Thjalfe bears Thor's bag.

The party leaves the goats behind, travels east into Jotunheim, crosses the sea and deep ocean, and passes through a great wood before reaching the events with Skrymer.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XII. / LIFE IN VALHAL. / CHAPTER XIII. / CHAPTER XIV.; lines 2822-2879 confidence: medium

Ganglere calls Utgard-Loke powerful through delusions and sorcery, mentions his mighty thanes, and asks whether Thor avenged himself.

After the question about avenging Utgard-Loke’s mockery, Har says Thor soon leaves home suddenly and alone on a new journey.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda FOREWORD. / THE FOOLING OF GYLFE. / CHAPTER I. / CHAPTER II.; lines 1058-1119 confidence: high

Gylfe is wise and skilled in black art, wonders about the asa-folk’s knowledge and its source, and secretly journeys to Asgard in the likeness of an old man.

Gylfe travels to Asgard because he wonders about the asa-folk’s knowledge and later asks whether there is any wise man.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda HON. THOS. F. BAYARD, / PREFACE. / CONTENTS. / THE FOOLING OF GYLFE.; lines 220-300 confidence: medium

“CHAPTER II. / Gylfe’s Journey to Asgard”

The contents include two titles explicitly describing journeys to Asgard: “Gylfe’s Journey to Asgard” and “Æger’s Journey to Asgard.”
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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 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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The Younger Edda; Also called Snorre's Edda, or The Prose Edda REGENERATION. / AFTERWORD / TO THE FOOLING OF GYLFE. / CHAPTER I.; lines 3374-3394 confidence: medium

Æger, or Hler, dwelt on Hler's Isle, was skilled in the black art, and 'made a journey to Asgard.'

The passage explicitly states that Æger makes a journey to Asgard and is received by the asas.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda VOCABULARY 275 / INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION.; lines 675-702 confidence: medium

Iceland is said to have been discovered in 860; in 874 the Teutonic spirit fled there for refuge, and a liberty-based government was established.

The Teutonic spirit is personified as fleeing to Iceland for refuge, where ancestral language, literature, customs, institutions, and religion are preserved.
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greek

Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1010-1124 confidence: medium

Prometheus agrees to describe Io's 'mazy wanderings' and tells her to engrave them on the recording tablets of her mind.

Io's mazy and baleful wanderings pass across a continental boundary stream, sea, Gorgonian plains, Phorcides, Gorgons, gryphons, Arimaspians, and other distant places.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 913-1008 confidence: high

Inachus sends messengers to Pytho and Dodona; after obscure oracles, a clear response orders him to thrust Io from home and country, warning that Jupiter's thunderbolt will blot out his race if he refuses.

A clear oracle commands Inachus to expel Io from home and country, with a divine thunderbolt threatening his race if he refuses.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2810-2973 confidence: medium

The note declines to enter into the disputed geography of Io's wanderings and calls the subject perplexing.

Io's wanderings and travels are discussed as geographically disputed and textually lacunose.
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Aesop's Fables; a new translation THE FOX WITHOUT A TAIL / THE VAIN JACKDAW / THE TRAVELLER AND HIS DOG / THE SHIPWRECKED MAN AND THE SEA; lines 2269-2290 confidence: medium

In THE TRAVELLER AND HIS DOG, a traveller about to start on a journey addresses his dog, which is stretching by the door, and tells it to hurry and get ready to go with him.

The traveller is about to begin a journey and intends the dog to go with him.
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Aesop's Fables; a new translation THE FOX WITHOUT A TAIL / THE VAIN JACKDAW / THE TRAVELLER AND HIS DOG / THE SHIPWRECKED MAN AND THE SEA; lines 2269-2290 confidence: medium

A traveller about to start on a journey tells his dog, stretching by the door, to hurry and get ready because the dog is to go with him.

The passage opens with a traveller about to begin a journey and intending his dog to accompany him.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 confidence: medium

Persephone gathers flowers with the daughters of Oceanus; Earth makes the narcissus grow at Zeus's will as a snare; when she reaches for it, the earth opens and the Host of Many emerges with immortal horses.

Hades takes Persephone away unwillingly from the meadow and down to his realm of mist and gloom.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 confidence: medium

Hades catches reluctant Persephone on his golden car and carries her away; she calls to Zeus, while Hecate in her cave and Helios hear; Zeus is apart in his temple, and Hades acts by Zeus's leave.

Hades carries Persephone away in a chariot to his realm of mist and gloom.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5265-5347 confidence: high

Demeter’s grief and anger increase; she is angered with the dark-clouded Son of Cronos, avoids Olympus, goes among mortals, and disfigures her form so mortals do not know her.

Demeter, in grief and anger, avoids the gathering of the gods and high Olympus and goes among mortal settlements.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5265-5347 confidence: high

Demeter’s grief intensifies; she is angered with the dark-clouded Son of Cronos, avoids the gods and high Olympus, goes among mortal towns and fields, and disfigures her form.

Demeter avoids the gods’ gathering and high Olympus and goes among mortal settlements and fields.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1108-1144 confidence: low

The tract's scope includes the descent and relative dates of Homer and Hesiod, their poetical contest at Chalcis, Hesiod's death, and Homer's wanderings and fortunes down to his death.

The Contest includes Homer's wanderings and fortunes down to the time of his death.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 366-450 confidence: low

Hesiod’s father, a native of Cyme in Aeolis and a seafaring trader, is said to have left because of poverty and settled at Ascra near Thespiae in Boeotia.

Hesiod’s father leaves Cyme because of poverty and settles in Boeotia.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 366-450 confidence: medium

Hesiod's father is described as from Cyme in Aeolis, a seafaring trader and perhaps farmer, who left because of poverty and settled at Ascra near Thespiae.

Hesiod's father is forced by poverty to leave Cyme and settle in Ascra.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 714-814 confidence: low

The Thebais is said to continue to the expedition under Polyneices, Adrastus, and Amphiarus against Thebes; the Epigoni recounts the expedition of the After-Born against Thebes and the sack of the city.

The passage summarizes expeditions against Thebes, including the campaign under Polyneices, Adrastus, and Amphiarus and the later expedition of the After-Born that sacks the city.
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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.

The Cretans sail toward Pylos, but their ship does not obey the helm and is guided to Crisa; their spokesman says they came unwillingly by another path.
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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 tells the Cretans they will not return to Cnossos and leads them from the ship to their new dwelling at his sanctuary.
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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: high

Apollo addresses the Cretan strangers, says they will not return to Cnossos, identifies himself as Apollo son of Zeus, and says he brought them across the sea to keep his rich temple and know the gods' plans.

Apollo brings the Cretans away from Cnossos across the sea and assigns them to keep his honored temple, promising continuing honor and later abundance from offerings.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 confidence: low

Aphrodite says she is mortal, names Otreus as father, says a Trojan nurse reared her, claims Hermes took her from Artemis' dance across inhabited and wild lands to become Anchises' wife and bear children, and requests family recognition, bride-gifts, and honorable marriage.

Within Aphrodite's account, Hermes removes her from a company of nymphs and maidens at Artemis' dance and carries her away to become Anchises' wife.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1704-1800 confidence: high

Envy goes with wretched men; Aidos and Nemesis, in white robes, depart from earth to the deathless gods, leaving bitter sorrows and no help against evil for mortals.

Aidos and Nemesis, personified figures in white robes, leave earth and mankind to join the deathless gods, after which sorrows remain for mortals.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2084-2167 confidence: medium

When the Pleiades enter the misty sea to escape Orion, gales rage and ships should be stored ashore; the father left Aeolian Cyme by sea because of poverty and settled near Helicon in Ascra.

The father leaves Aeolian Cyme by sea because of lack of livelihood and settles near Helicon in Ascra.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2084-2167 confidence: medium

The Pleiades plunge into the misty sea to escape Orion’s strength, gales rage, ships are brought on land and stored, and the speaker’s father crossed from Aeolian Cyme to Ascra fleeing poverty laid by Zeus.

The speaker’s father leaves Aeolian Cyme, crosses a great sea, flees poverty attributed to Zeus, and settles near Helicon in Ascra.
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Hesiod, the Homeric Hymns, and Homerica THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX; lines 4760-4783 confidence: medium

Hesiod's Marriage of Ceyx says Heracles landed from the Argo to look for water and was left behind in Magnesia near Aphetae because of his desertion there.

Heracles leaves the Argo temporarily to seek water and the sequence results in his being left behind in Magnesia.
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Hesiod, the Homeric Hymns, and Homerica THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX; lines 4760-4783 confidence: medium

Hesiod's Marriage of Ceyx says Heracles landed from the Argo to look for water and was left behind in Magnesia near Aphetae because of his desertion there.

Heracles lands from the Argo to seek water and is left behind near Aphetae.
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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

Iphigeneia was carried by Artemis to the Tauric Chersonnese; the Tauri identified their maiden-goddess with Iphigeneia; Euripides makes her priestess of the goddess.

Iphigeneia is said to be carried by Artemis to the Tauric Chersonnese.
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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 9789-9933 confidence: medium

One version says Aeneas was taken to Pharsalia; better-known accounts make him found a new dynasty at Troy or seek a new home in Italy.

Aeneas is said to be taken to Pharsalia in one version, while other traditions place him at Troy or in Italy.
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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 9789-9933 confidence: medium

One version has Aeneas taken to Pharsalia; better-known versions have him founding a new dynasty at Troy or seeking a new home in Italy.

Aeneas is described in one version as taken to Pharsalia, while other traditions place a new dynasty at Troy or a new home in Italy.
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Hesiod, the Homeric Hymns, and Homerica THE EPIGONI / THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD; lines 8083-8103 confidence: medium

The bright son of Achilles leads the wife of Hector to the hollow ships.

Andromache is led to hollow ships and Aeneas is placed aboard sea-faring ships after the fall of Ilium.
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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 3421-3527 confidence: low

Atalanta, daughter of Schoeneus, is swift of foot and avoids marriage with men.

Atalanta rejects the company of her equals and seeks to avoid marriage.
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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: medium

The Sons of Boreas pursue the Harpies through many distant lands and peoples; Earth bears peoples connected with Epaphus and Zeus; the route includes Eridanus, Fawn mountain, Etna, Ortygia, Odysseus' people, sea, and air.

The Sons of Boreas pursue the Harpies across many distant lands, seas, mountains, and peoples while the Harpies flee.
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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: medium

Hesiod is cited for the Argonauts sailing through the Phasis, coming through the Ocean to Libya, and carrying the Argo to reach the sea.

The Argonauts travel through waterways and Libya and carry the Argo to reach the sea.
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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 3895-4021 confidence: low

Idomeneus comes himself in a black ship across the sea to Tyndareus' home to see Helen, whose renown spreads over the holy earth; the action is said to occur at Zeus' prompting.

Idomeneus departs by black ship across the sea to Tyndareus' home in pursuit of Helen.
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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 3895-4021 confidence: low

Lycomedes comes by ship from Crete; another fragment says a suitor offers the greatest gifts after Menelaus. Aias seeks Helen and offers wonderful deeds, including livestock from several regions.

Idomeneus comes personally by black ship across the sea to Tyndareus' home to see Helen; Lycomedes also comes by ship from Crete.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: medium

Electra bears Dardanus and Eetion to Zeus; Zeus strikes Eetion with a flaming thunderbolt for trying to lay hands on Demeter; Dardanus sails from Samothrace to the mainland and later descendants are named.

Dardanus leaves holy Samothrace in a many-benched ship and comes to the mainland, after which later descendants are named.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: medium

Dardanus comes to the mainland coast after leaving holy Samothrace in a many-benched ship; Erichthonius, Tros, Ilus, Assaracus, and Ganymede are named as descendants in the line.

Dardanus leaves holy Samothrace in a many-benched ship, reaches the mainland, and becomes the source of a named lineage.
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Hesiod, the Homeric Hymns, and Homerica THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS / THE TELEGONY; lines 8224-8248 confidence: medium

The suitors of Penelope are buried by their kinsmen; Odysseus sacrifices to the Nymphs and sails to Elis to inspect his herds.

Odysseus sacrifices and sails to Elis, then later moves from Ithaca to Thesprotis.
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Hesiod, the Homeric Hymns, and Homerica THE PHOCAIS / THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE; lines 8343-8434 confidence: medium

Puff-jaw says frogs have many marvels, that the Son of Chronos gave them power to live on land and in water, and invites the mouse to mount his back to visit his house.

Crumb-snatcher leaves the shore on Puff-jaw's back, enters the water, becomes afraid, and dies when abandoned after a water-snake appears.
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Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 confidence: medium

Aphrodite brings Helen and Alexandrus together; they sail away by night with treasure, Hera sends a storm, they are carried to Sidon, and Alexandrus later celebrates marriage with Helen at Troy.

Hera's storm carries Helen and Alexandrus to Sidon, and Artemis's stormy winds prevent the Greek expedition from sailing.
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Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7817-7923 confidence: low

Protesilaus, whose wife is named Polydora daughter of Meleager, is described as the first Hellene who dared to land on the Trojan shore.

Protesilaus is singled out as the first Hellene to dare to land when the army reaches the Trojan shore.
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Hesiod, the Homeric Hymns, and Homerica THE TELEGONY / HOMERICA / THE EXPEDITION OF AMPHIARAUS / THE TAKING OF OECHALIA; lines 8251-8291 confidence: high

A scholion reports Creophylus' account: Medea poisons Creon in Corinth, flees to Athens, leaves her young sons at Hera Acraea's altar, and Creon's relatives kill them and blame Medea.

Medea poisons Creon, ruler of Corinth, and flees to Athens out of fear of his friends and kinsfolk.
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Hesiod, the Homeric Hymns, and Homerica THE TELEGONY / HOMERICA / THE EXPEDITION OF AMPHIARAUS / THE TAKING OF OECHALIA; lines 8251-8291 confidence: medium

Creophylus' account says Medea poisoned Creon in Corinth, fled to Athens, left her young sons at Hera Acraea's altar, and Creon's relatives killed them and blamed Medea for their deaths and Creon's.

Medea poisons Creon, ruler of Corinth, and then flees to Athens because she fears his friends and kinsfolk.
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Hesiod, the Homeric Hymns, and Homerica THE WAR OF THE TITANS / THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI; lines 7681-7705 confidence: medium

The scholiast reports that authors of the Thebais say Manto, daughter of Teiresias, was sent to Delphi by the Epigoni as a first fruit of their spoil.

Manto is sent away to Delphi, comes to Colophon, and weeps over the destruction of her country.
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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 XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7456-7569 confidence: medium

The speaker tells those dwelling in Cyme to have reverence for one who needs a home and strangers' dole; the place is by Sardene and the Hermus stream begotten by Zeus.

The speaker asks reverence for one needing a home and elsewhere asks sailors to take him aboard for a voyage.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 7623-7719 confidence: high

Epiphany hallowing is described as the signal for the Callicantzari’s final departure; priests bless waters with a cross and may sprinkle people, homes, fields, and vineyards with blessed water, while verses depict the monsters fearing this purification.

Epiphany hallowing, especially blessing and sprinkling waters, is described as the signal for the final departure of the Callicantzari.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22420-22504 confidence: high

At funerals, as the bier passes, friends and neighbours empty a vessel of water from a doorway or window and usually break the vessel; in some places only crockery-breaking remains and the meaning is forgotten.

The passage states that water is poured for the dead or an exile to promote well-being in the new land and to make the unknown land well-watered, pleasant, and plentiful.
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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 1321-1413 confidence: high

A man leaving temporarily for work or a girl marrying into a nearby village is mourned with plaintive songs of exile.

Departures for work or marriage to another nearby village are said to be mourned with plaintive exile songs.
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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 3035-3124 confidence: low

καντανικά has uncertain etymology; if related to a verb meaning to go down to the underworld or fall into a trance, it may refer to lower-world denizens or beings that frighten men into a trance-like state.

The passage notes a possible etymological link between καντανικά and a verb meaning to go down to the underworld or fall into a trance, with entranced spirits thought temporarily to have departed there.
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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 4419-4503 confidence: medium

Another Zacynthos song gives Charos a caïque with black sails and black oars, going to and fro with cargoes of the dead; the author says the image may be borrowed from seafaring.

Charos is given a black caïque with black sails and oars carrying cargoes of the dead, and funeral language asks in what boat and at what haven the dead will arrive.
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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 5370-5466 confidence: high

Folk-stories depict Nereids as passionate lovers or wives who leave husbands, homes, and children, but return secretly to bless children with beauty and wealth, mend clothes, clean house, and vanish before the man returns.

Nereid wives are said to leave husbands and children, then return secretly to bless children with beauty and wealth and perform household tasks before vanishing.
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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 5831-5923 confidence: medium

A Liméni fisherman sleeping in his boat wakes at midnight to find Nereids rowing him out to sea; he lies still as if asleep because Nereids drown anyone they catch looking at them.

The fisherman is unexpectedly carried out to sea by Nereids, travels swiftly to Arabia, and is later returned in a flash to the shore near Liméni.
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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 24653-24742 confidence: high

The plot is said to turn on the rape of Kore; the part of Aïdoneus was taken by a hierophant and the part of Kore by a priestess, drawing Christian censure for alleged indecency.

The plot is said to turn on the rape of Kore, and the legend describes her being suddenly carried from a flower-gathering meadow into the depths of the dark underworld.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16815-16909 confidence: high

A message from Babylon seeks Areté’s marriage in a distant strange country; eight brothers object, Constantine supports it, and he pledges with the Saints as witnesses and God as surety to bring her back if needed.

Areté is sent to wed in a far strange country after family disagreement.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES. / FOOTNOTES:; lines 11448-11594 confidence: high

The third cockcrow is usually the signal for departure of Nereids and similar beings; white, red, and black cocks crow in sequence, and the black cock is a sure saviour from demonic assaults.

The third cockcrow is said to signal the departure of Nereids and similar beings, and the black cock protects from demons.
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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

Lysimachus overlooks Arsinoe's murder of Agathocles; Lysandra flees to Seleucus with children, brothers, and Alexander, son of Lysimachus by an Odrysian woman; they go to Babylon and ask Seleucus to war against Lysimachus.

Lysandra flees to Seleucus after Agathocles' death, and young Pyrrhus goes to Ptolemy in Egypt when attacked by Cassander.
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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 1729-1860 confidence: medium

Pyrrhus is described as the first Greek to cross the Ionian Sea to attack the Romans; the Tarentines invite him, citing prosperity in Italy, prior aid to him, and their status as friends and suppliants.

Pyrrhus crosses the Ionian Sea from Greece to attack the Romans and later crosses into Sicily in response to another appeal.
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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: high

At Aegosthena are a sanctuary and slab figure of Melampus; people sacrifice and hold a yearly festival for him, though he is said not to divine there. In Erenea, Autonoé, daughter of Cadmus, is said to have left Thebes from grief over Actaeon and her family’s misfortunes; her tomb is in the village.

Autonoé leaves Thebes for Erenea because of grief at Actaeon’s death and the misfortune of her father’s house.
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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 4947-4980 confidence: medium

At the Molurian Rock, Ino is said to have flung herself into the sea with Melicertes, the younger of her children.

Ino flees to the sea and casts herself and Melicertes from the Molurian Rock.
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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

Phlias is called a son of Dionysus and one of those who sailed on the Argo; Apollonius Rhodius is quoted as saying that Phlias came from Araethyrea and prospered because Dionysus cared for him.

Phlias is called a son of Dionysus and one of those who sailed on the Argo.
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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: low

After the return of the Heracleidae, Rhegnidas the Dorian attacked Phlius; some accepted his offer to remain on their estates, accept him as king, and share land with Dorians, while Hippasus urged resistance and later fled to Samos.

Hippasus flees to Samos after opposing Dorian accommodation, and Pythagoras, called a celebrated sage, is identified as his great-grandson.
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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 6720-6836 confidence: high

In Tisamenus's reign the Heracleidae return to the Peloponnesus; Pausanias judges their claim to Argos just because Tisamenus descends from Pelops and they descend from Perseus, and their argument invokes Heracles entrusting lands to Tyndareus and Nestor before they expel rival dynasts.

The Heracleidae expel Tisamenus and other dynasts; Tisamenus goes to Achaia, and other Neleidae go to Athens.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I, BB / VOL. I. DD / VOL. I, EE / VOL, 1. FF; lines 8750-8794 confidence: low

After the wall is lost, Asinaean citizens put wives and children on vessels and abandon the country; the Argives level Asine, annex its territory, leave the sanctuary of Apollo Pythaeus, and bury Lysistratus by it.

When Asine's wall was lost, the citizens placed wives and children aboard vessels and abandoned their own country.
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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

A sanctuary of Poseidon Genesius is by the sea; nearby Apobathmi or Steps is said to be the first place in Argolis where Danaus landed with his daughters.

Apobathmi is identified as the first place in Argolis where Danaus landed with his daughters.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 3865-3959 confidence: medium

At Brauron, according to legend, Iphigenia, daughter of Agamemnon, landed with the image of Artemis after fleeing the Tauri; she left it there and went to Athens and Argos.

Iphigenia flees from the Tauri carrying the image of Artemis, lands at Brauron, and leaves the image there before continuing onward.
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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 3961-4074 confidence: medium

A stone near the harbor is shown as the place where Telamon sat while gazing at the ship carrying his children to Aulis for the Greek expedition.

A stone is shown where Telamon supposedly sat while watching the ship carrying his children to Aulis for the Greek expedition.
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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 5551-5696 confidence: medium

Later succession includes Phaestus as child of Heracles, Phaestus's oracle-directed migration to Crete, Zeuxippus as son of Apollo and Syllis, Agamemnon's attack, Hippolytus's submission, and Phalces's night surprise of Sicyon with kinship-based sharing of rule.

Phaestus is said to have migrated to Crete in obedience to an oracle, after which Zeuxippus became king.
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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. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 7920-8032 confidence: high

Peleus and Telamon are said to have been exiled for the murder of Phocus, while descendants of Phocus settled around Parnassus and the name Phocis spread.

Peleus intentionally kills Phocus with a quoit-stone during the pentathlon; Peleus and Telamon flee by ship, and Telamon is later condemned and goes to Salamis.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1987-2094 confidence: medium

Phaedrus asks why Socrates does not continue with advantages of the non-lover; Socrates says he is overtaken by the Nymphs, will say no more, and plans to cross the river and go home.

Socrates is about to cross the river and depart, but his usual sign forbids him and a voice says he must atone first.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 confidence: medium

Phaedrus says the heat has abated and proposes departure.

Phaedrus proposes departure, Socrates insists on prayer to the local deities first, and after the prayer Socrates says to go.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 376-455 confidence: medium

Phaedrus will carry a message to Lysias from the local deities; Socrates will carry one to Isocrates; after prayer to Pan and the nymphs, Socrates and Phaedrus depart.

After the messages are assigned and the heat of day passes, Socrates offers a prayer to Pan and the nymphs, and Socrates and Phaedrus depart.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 confidence: medium

Phaedrus has been with Lysias, carries Lysias’ speech, meets Socrates, and the two go outside the public way along the Ilissus toward a plane-tree to read.

Phaedrus and Socrates leave the public way, walk along the Ilissus, and settle near a plane-tree to read and speak.
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Plutarch's Morals AGAINST BORROWING MONEY. / ON EXILE. / ON FORTUNE. / INDEX.; lines 16432-16740 confidence: medium

"Exile, 378-394."

The passage lists Exile as a topic with page range 378-394.
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Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4935-4997 confidence: medium

Beginners in philosophy are compared to people who leave a known land before seeing the land they are sailing to; abandoning the familiar before knowing the better, they may flounder and wish to return.

Beginners in philosophy are compared to people who leave a known land before seeing the land they sail toward, producing uncertainty and a desire to return.
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Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 5556-5619 confidence: medium

A Sicyonian horse-breeder gives Agamemnon a swift mare so that he will not follow him to wind-swept Ilium but will enjoy riches and leisure at home.

The Sicyonian horse-breeder gives Agamemnon a swift mare so that he will not follow to Ilium but will remain at home enjoying riches and leisure.
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Plutarch's Morals ON ABUNDANCE OF FRIENDS. / ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS.; lines 12270-12362 confidence: medium

A pilot cannot control wave, wind, or haven and trembles in a gale; the wise man's disposition calms the body, avoids trouble like a sunken rock with furled sail, and can swim away from the body as from a leaky boat if overwhelmed.

The passage uses pilot, storm, haven, sunken rock, furled sail, harbour, and leaky boat imagery to describe the wise person's response to bodily trouble and possible departure from the body.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15270-15362 confidence: high

The addressee’s exile is introduced; Aristo is cited on no place being naturally ours, Plato on man as a heavenly plant, and Hercules on not being confined to one town.

The passage treats exile as a departure from a local home but redefines country as the wider world through reason, shared elements, and examples of figures who flourish elsewhere.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15270-15362 confidence: medium

Every city can be country for one who knows how to make it so and has roots for thriving everywhere; Demetrius of Phalerum and Themistocles are presented as successful after banishment.

The passage says every city can become country for one who knows how to make it so and has roots by which to live and thrive in every place.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15364-15470 confidence: medium

Plutarch says that a person with one city is foreign everywhere else, while one deprived of his city by fortune may make a home wherever he wishes.

The passage repeatedly turns loss of the native city into an opportunity to choose a better city or island and live free from public burdens.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15364-15470 confidence: medium

Poets say Alcmaeon fled from the Furies and lived on newly formed Achelous silt-land; Plutarch interprets the choice as avoidance of factions and informers.

Alcmaeon is described as fleeing the Furies and dwelling in recently formed Achelous silt-land.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15364-15470 confidence: medium

Nausithous leaves spacious Hyperia because of nearby Cyclopes, migrates to an island far from enterprising men, and makes his citizens’ life pleasant beside the stormy sea.

Nausithous leaves spacious Hyperia because of the proximity of the Cyclopes and migrates to an isolated island.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15472-15561 confidence: high

Plutarch addresses those banished to an island and separated by sea waves, then argues that someone forbidden to live in one place has liberty to go to all others.

A prohibition from one place is recast as freedom to go elsewhere, to attend festivals and games, or to live without civic obligations; wise men are said to have voluntarily departed from their countries.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15563-15665 confidence: high

Plutarch lists philosophers at the Lyceum, Academy, Porch, and other places; many are from non-Athenian cities, and he says nobody exiled them, but pursuit of quiet led them away from home.

The passage presents distance from home as enabling quiet, leisure, philosophical teaching, literary composition, and later fame.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15563-15665 confidence: medium

The quoted Euripidean exchange asks what exile is; Polynices calls it most grievous and says its greatest hardship is that exiles have no freedom.

The Euripidean dialogue describes exile as grievous and unfree, while Plutarch counters by distinguishing sensible silence from slavery and by citing frank-speaking exiles.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15667-15804 confidence: high

Polynices says friends are no use in trouble and birth brought no bread; the narrator says his birth won him a royal bride and that he fought with friends and allies.

The passage directly argues that exile is reproached only by fools and uses Polynices, Theseus, Eumolpus, Melanthus, Hercules' father, Cadmus, Apollo, and Empedocles to show that displacement can coexist with honor, alliances, lineage, teaching, or divinity.
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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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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15667-15804 confidence: high

Empedocles describes an ancient decree of the gods: after crime and murder, one wanders from the gods for thirty thousand years; he calls himself an exile and wanderer from the gods.

Empedocles' decree of wandering from the gods is extended to all humans: the soul comes from elsewhere, is joined to the body, and has exchanged heaven and moon for earthly life.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1285-1381 confidence: medium

The parties choose the father and companions as umpires. Daphnaeus supports Anthemion and Protogenes supports Pisias. Daphnaeus rebukes Protogenes for criticizing Ismenodora, saying Protogenes' life has been devoted to love and that his love flew over the sea from Cilicia to Athens; he contrasts this with Laius.

Daphnaeus says Protogenes' love flew over the sea from Cilicia to Athens so that he could gaze at handsome boys.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 3916-4011 confidence: high

Hera casts grievous fear into Medea; Medea trembles, fears her aid has been discovered, shows violent distress, and Hera drives her to flee with the sons of Phrixus.

Hera casts fear into Medea and drives her to flee; Medea leaves her home, family, and country.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 3916-4011 confidence: high

Medea kisses her bed, doors, and walls; leaves a long tress of hair for her mother as a memorial; and says farewell to her mother, Chalciope, and home.

Medea leaves a long tress of hair for her mother as a memorial of maidenhood and speaks farewell before fleeing.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4102-4188 confidence: high

An armed man cuts the stern hawsers with a sword, stands by the maiden and steersman Aneaeus, and the crew rows to drive the ship clear of the river.

The passage presents a hurried departure by cutting ship-cables, followed by Aeetes’ command to recover Medea and a Colchian naval pursuit.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4286-4372 confidence: medium

Peleus advises embarking at night and taking an opposite passage, expecting the enemy to scatter when bereft of their king.

After Apsyrtus is killed and the Colchian crew destroyed, Peleus advises immediate night embarkation by a different passage, and the heroes row onward toward Electra near the Eridanus.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4524-4613 confidence: medium

Medea, speaking Colchian, tells of the heroes’ quest, journeyings, contests, her sin, and flight from her father, but avoids telling of Apsyrtus’ murder; Circe perceives it and pities her.

Medea recounts the heroes’ quest and contests and says she fled from the tyrannous horrors of her father; Circe predicts the father’s pursuit for vengeance.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: medium

Thetis vanishes into the sea, and Peleus is struck with pain because he had not seen her since she left the bridal chamber and bed in anger over infant Achilles.

After Peleus interrupts the treatment of Achilles, Thetis leaves like wind or dream, leaps into the sea, and does not return.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4952-5040 confidence: medium

People bring ram, heifer, wine, and sacrificial smoke; women bring linen, gold, and ornaments for a bride. The son of Oeagrus performs lyre and song, and nymphs sing a bridal chant and dance in honour of Hera, who prompted Arete.

Bridal linen, gold, ornaments, gifts of friendship, and twelve handmaids are given before the Minyae depart Drepane.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4952-5040 confidence: medium

Alcinous and Arete give gifts of friendship; Arete gives Medea twelve Phaeacian handmaids. On the seventh day the Minyae leave Drepane at dawn with a fresh breeze from Zeus, though they are not yet ordained to reach Achaea.

The Minyae leave on the seventh day with a breeze from Zeus, but the narrator says they are not yet ordained to reach Achaea, and later Ancaeus says hope of return is cut off.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1520-1610 confidence: high

Amycus's oxstalls and farm are introduced; he is king of the Bebrycians, born of Bithynian Melie and Poseidon Genethlius, arrogant, and known for forcing strangers to box him and for slaying many neighbors.

Amycus's ordinance states that no stranger may depart until he has boxed with Amycus, and the voyagers must provide a champion before leaving safely.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1612-1676 confidence: high

At sunrise the heroes loose their hawsers from the baytree, put needed spoil aboard, and steer with a favorable wind through the eddying Bosporus.

At dawn the heroes untie the hawsers, put needed spoil aboard, and sail through the Bosporus.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1925-2010 confidence: medium

Phineus’ neighbours bring food and receive oracles; Paraebius arrives; Phineus had foretold that chieftains from Hellas would land in Thynia and by Zeus’ will check the Harpies; he keeps Paraebius and sends him for sheep.

Phineus is a seer who foretells the chieftains’ arrival and Harpy-checking, keeps Paraebius with the chiefs, and directs preparations involving sheep.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1925-2010 confidence: medium

The chieftains remain by constraint while Thynians send gifts; afterward they raise an altar to the blessed twelve on the sea-beach, lay offerings on it, board the ship, bring a trembling dove seized by Euphemus, and loose the twin hawsers.

Before rowing out, the chieftains make offerings at an altar to the twelve gods, enter the ship, carry a trembling dove, and loose the hawsers.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1925-2010 confidence: medium

Athena does not leave the departure unmarked; she sets foot on a light cloud, moves swiftly to the sea with friendly thoughts toward the oarsmen, and reaches the cheerless shore of Thynia.

Athena does not let the departure go unmarked and moves swiftly to the sea with friendly thoughts toward the oarsmen.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2100-2187 confidence: medium

The heroes depart on the third morning, reach the Acherusian headland, and the passage describes cliffs, plane trees, a cave of Hades with icy breath and rime, the Acheron outfall, a later Megarian naming tradition, and the heroes landing opposite the headland.

The heroes leave Thynias on the third morning with a west wind and continue to the Acherusian headland.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2277-2362 confidence: high

Hera kindles courage in Ancaeus, son of Poseidon and Astypalaea, who is especially skilled in steering.

Hera inspires Ancaeus when the crew is overcome by grief, leading to renewed steering and continuation of the voyage.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2277-2362 confidence: high

After the burial, the company lies helpless and silent on the seashore, wrapped up, taking no food or drink, with spirits drooping because hope of return is gone.

After Tiphys’ death and the loss of hope of return, Ancaeus and others volunteer to steer; Ancaeus is chosen and the ship departs again.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2364-2448 confidence: medium

The heroes would have fought the Amazons, but breezes of Argestes from Zeus carry them away as the Amazons arm for war; the Amazons are daughters of Ares and Harmonia and are divided into three tribes.

The heroes would have fought the Amazons if breezes of Argestes from Zeus had not arrived and carried them away.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2773-2861 confidence: medium

Eros welcomes Cypris’ words, clings to her, asks for the gift, receives her oath, gathers his dice into her lap, slings on his quiver with a golden baldric, takes his bow, and leaves through Zeus’ orchard.

After accepting Cypris’ task, Eros passes through the gates of Olympus and travels downward from heaven over human cities, rivers, mountains, and ocean.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3519-3591 confidence: medium

Aeson’s son recalls Ariadne, daughter of Minos, who rescued Theseus from grim contests, left her fatherland with him, was loved by the gods, and is marked in the sky by Ariadne’s crown; he says Medea too will receive divine thanks if she saves the chieftains.

Aeson’s son explicitly recounts Ariadne rescuing Theseus, leaving her fatherland with him, being loved by the gods, and receiving a starry sign.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3593-3686 confidence: medium

The narrator says Medea’s soul melted at Jason’s words, though she shuddered at future destruction; Hera had devised that Medea would come to Iolcus as a bane to Pelias, forsaking her native land.

The narrator says Hera devised that Medea would come to Iolcus as a bane to Pelias, forsaking her native land.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1012-1108 confidence: high

The women bring gifts in wains, lead the men to their homes for entertainment, and Cypris stirs desire for Hephaestus’ sake so Lemnos may be reinhabited; the city celebrates with dances, banquets, songs, and sacrifices to the son of Hera and Cypris.

The Argonauts are hosted by the Lemnian women, linger from day to day, and are urged by Heracles to depart and continue the quest for the fleece.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1012-1108 confidence: high

Heracles stays by the ship with chosen comrades, gathers the men apart from the women, rebukes them for delaying with stranger women, and urges return to the quest for the fleece.

Heracles rebukes the crew for remaining with stranger women and immediately afterward they prepare to depart in haste.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1110-1188 confidence: medium

Jason replies to Hypsipyle, saying that if she bears a male child, she should send him grown to Iolcus to care for Jason's parents if they live.

Jason departs after instructing Hypsipyle to send any future male child to Iolcus if Jason does not return to Hellas.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1190-1274 confidence: high

The heroes loose the ship's hawsers and sail; contrary night winds drive them back to the Doliones, and they land near the Sacred Rock without recognizing the island.

The heroes sail after the contest, but contrary blasts drive them back; later fierce tempests keep them from sailing for twelve days and nights.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1276-1356 confidence: medium

The heroes feast on the Mount of Bears, sing Rhea’s praises, and at dawn row away after the winds have ceased.

After the propitiatory rite and cessation of winds, the heroes row away from the island.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1358-1449 confidence: medium

The morning star rises, a breeze comes down, Tiphys urges them to go aboard and use the wind, and the crew sails from the coast with anchors drawn and sails filled.

The crew departs with the wind and later discovers they have unknowingly abandoned men behind, provoking quarrel and grief.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1451-1517 confidence: medium

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.

Glaucus says the crew should not try to bring Heracles to Aeetes because Zeus’s counsel and individual fates require Heracles, Polyphemus, and Hylas to remain on different paths.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 254-367 confidence: high

Opening invocation to Phoebus; the narrator announces old heroes who sped Argo through Pontus and the Cyanean rocks in quest of the golden fleece.

The opening states that Argo sails through Pontus and the Cyanean rocks in quest of the golden fleece, and the narrator frames the voyage as a long sea-path with heroic deeds.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 254-367 confidence: medium

Pelias hears the oracle about doom from a man with one sandal; Jason crosses the wintry Anaurus, loses one sandal, attends Pelias’ banquet for Poseidon and the gods, and Pelias devises a dangerous voyage.

Pelias hears an oracle about death from a one-sandaled man; after Jason appears in that condition, Pelias sends him on a dangerous voyage to avert his return.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 254-367 confidence: high

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

The narrator begins a catalogue of heroes who come from many places and lineages to share Jason’s toils and join the band of chiefs.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 369-476 confidence: high

Heracles responds to the gathering, puts down a live chained boar at Mycenae, sets out against Eurystheus' purpose, and Hylas accompanies him to carry arrows and guard the bow.

The passage repeatedly lists heroes who come, set out, follow, or are ready to be numbered in Jason's host, and it refers to Jason's voyage and the Colchian destination.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 369-476 confidence: medium

Amphidamas and Cepheus come from Arcadia; Ancaeus follows after being sent by Lycurgus, while his armour is hidden to delay departure, so he goes in bear-skin with a two-edged axe.

Ancaeus' grandsire hides his armour in the innermost recess to try to delay his departure, yet Ancaeus goes with bear-skin and battleaxe.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 478-575 confidence: high

After the ship is fully equipped for sea voyage, the heroes go through the city to the ship at Magnesian Pagasae; the crowd gathers and the heroes shine like stars among clouds.

The passage centers on Jason and the assembled heroes leaving the city for the prepared ship Argo at Pagasae.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 478-575 confidence: high

Women raise hands to the sky praying for return, lament Alcimede and Aeson, and recall Helle's death, Phrixus, and the ram with a human voice.

Women pray for return, Alcimede laments the loss of her only son, Aeson groans, and Jason tries to comfort them before leaving.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 577-664 confidence: high

The speaker says the ship's equipment is ready, departure should await only fair breezes, the return to Hellas and path to Aeetes' land are common to all, and a brave leader should be chosen for quarrels and covenants with strangers.

The passage emphasizes readiness, fair sailing breezes, dragging the ship to the sea, outfitting the Argo, and loosening the hawsers under favorable wind.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 666-755 confidence: high

Idmon announces the divine will: the voyagers will return with the fleece after many trials, but he is fated to die far away in Asia and has embarked so that fame may remain at home.

Idmon says the voyagers are destined to return with the fleece after many trials, while he himself has left his homeland and embarked despite foreknowledge of death abroad.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 757-832 confidence: high

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

The crew is awakened, Argo urges them to set forth, hawsers are slipped, Jason looks back tearfully toward his homeland, and the ship leaves the harbour.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 757-832 confidence: high

The gods look down on the ship and half-divine heroes; nymphs of Pelion wonder; Chiron waves from the surf and blesses good speed and sorrowless home-return; his wife shows Achilles to Peleus.

Chiron waves from the surf and calls out for good speed and a sorrowless home-return as the Argonauts depart.
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The Argonautica The Argonautica / INTRODUCTION; lines 109-153 confidence: medium

The scholia lives say Apollonius was Alexandrian by birth, lived under the Ptolemies, was a pupil of Callimachus, composed and publicly recited the Argonautica as a youth, saw it condemned, retired to Rhodes, revised it, recited it successfully, and called himself Rhodian.

The lives report a sequence in which Apollonius’ youthful public recitation is condemned and he retires to Rhodes.
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The Argonautica The Argonautica / INTRODUCTION; lines 155-230 confidence: high

The voyage is motivated by Pelias’ command to bring back the golden fleece, a command based on his desire to destroy Jason; Hera aids Jason because she intends to punish Pelias for neglecting her honor.

Pelias commands Jason to bring back the golden fleece, and the command is motivated by Pelias’ desire to destroy Jason.
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The Argonautica The Argonautica / INTRODUCTION; lines 155-230 confidence: high

The Argonautica is described as an episodic poem whose major value lies in the love of Jason and Medea; books one and two recount the voyage to Colchis, book four the return, and listed episodes include Hylas, Pollux and Amyeus, Cyzicus, the Amazons, and Talos.

The first and second books are described as the voyage to Colchis, while the fourth book describes the return voyage; the passage says the voyage itself supplies the poem’s unity.
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The Bacchae of Euripides AGAVE. / CADMUS. / AGAVE. / CADMUS.; lines 2953-2979 confidence: high

Agave: "Father! And I must wander far from thee!" Cadmus asks why she reaches her arms to him like a milk-white swan.

Agave must wander far from her father, says she has no home, bids farewell to home and tower, and is told to go forth to misery.
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The Bacchae of Euripides AGAVE. / DIONYSUS. / DIONYSUS. / CADMUS.; lines 2933-2951 confidence: medium

Cadmus says he must travel far off among barbarous men as a grey-haired wanderer.

Cadmus says he must go far off among barbarous men as a grey-haired wanderer.
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The Bacchae of Euripides CADMUS. / AGAVE. / DIONYSUS. / AGAVE.; lines 2981-3014 confidence: medium

Agave asks, “lead me where my sisters be; / Together let our tears be shed, / Our ways be wandered.”

Agave asks to be led to her sisters, refuses Kithaeron and Bacchic markers, and exits away from the Mountain.
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The Bacchae of Euripides CADMUS. / LEADER. / AGAVE. / DIONYSUS.; lines 2881-2903 confidence: medium

Zeus’ word decrees that a chariot of kine takes the addressee and queen through many lands with a wild armed host that destroys towns until reaching Apollo’s dwelling.

The word of Zeus sends the addressee and queen through many lands with a host that destroys towns before being driven back.
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The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / PENTHEUS.; lines 1697-1721 confidence: medium

Wilt thou be led / By me, and try the venture?

Pentheus agrees to be led by Dionysus and asks why they should delay.
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The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / PENTHEUS.; lines 2057-2076 confidence: low

Dionysus: “With me into thine ambush shalt thou come / Unscathed; then let another bear thee home!”

Dionysus says Pentheus will come with him into the ambush unscathed and that another will bear him home.
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The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / PENTHEUS.; lines 2078-2111 confidence: high

Stage direction: Pentheus exits “towards the Mountain.”

The scene ends with Pentheus exiting toward the Mountain.
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The Bacchae of Euripides MESSENGER. / PENTHEUS. / MESSENGER. / PENTHEUS.; lines 1418-1434 confidence: low

“I have seen the Wild White Women there, O King, / Whose fleet limbs darted arrow-like but now / From Thebes away, and come to tell thee how / They work strange deeds and passing marvel.”

The women are described as having moved away from Thebes.
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The Bacchae of Euripides PENTHEUS. / DIONYSUS. / PENTHEUS. / DIONYSUS.; lines 1804-1832 confidence: medium

Pentheus asks, "What of the city streets? Canst lead me hence / Unseen of any?"

Pentheus asks to be led away unseen, and Dionysus identifies himself as the guide for the path from that place.
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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

"struck with his staff of tough wild-olive-wood Alkmene's bastard brother Likymnios... and slew him"

Tlepolemos kills Likymnios, then seeks an oracle that speaks of ships sailing from Lerna to a sea-ringed land.
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The Extant Odes of Pindar FOR AGESIDAMOS OF EPIZEPHYRIAN LOKRIS, / WINNER IN THE BOYS' BOXING-MATCH. / FOR ERGOTELES OF HIMERA, / WINNER IN THE LONG FOOT-RACE.; lines 2011-2055 confidence: high

Ergoteles is introduced as a native of Knosos in Crete, compelled by civil dissension to leave, naturalized at Himera, and unlikely to have won his later victories had he stayed in Crete.

Civil dissension drives Ergoteles from his native Knosos; the passage presents his departure and settlement in Himera as the condition for victories and fame that would not have occurred at home.
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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: high

Apollo catches up Kyrene from Pelion, bears her in a golden car, makes her queen in a rich land, and Aphrodite joins Apollo and the daughter of Hypseus in wedlock.

Apollo takes Kyrene from Pelion in a golden car, and Cheiron says Apollo has come to wed her and will bear her beyond the sea.
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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: medium

The speaker says his race came from Sparta to Thera with divine help and sacrifice, honors Apollo's Karneia at Kyrene, and notes Trojan seed of Antenor who came with Helen after their city burned.

The ode mentions movements from Sparta to Thera, arrival at Kyrene, Trojan descendants arriving after the burning of their city, and colonists brought by swift ships.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 2806-2916 confidence: high

The ode turns to the tale of the all-golden fleece, for which the Minyai sailed to seek when the glories of their race began.

The poem names the all-golden fleece and says the Minyai sailed to seek it when the god-given glories of their race began.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 2806-2916 confidence: medium

The Argonauts have borne the Argo over desert-land for twelve days; a solitary god appears in the semblance of a noble man and names himself Eurypylos, son of Ennosides.

The Argonauts are said to have borne their sea-ship from Ocean over long backs of desert-land for twelve days.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 2918-3015 confidence: medium

The stranger says he bears Cheiron's wisdom and comes from Chariklo and Philyra, from the cave where the Centaur's pure daughters reared him for twenty years.

Jason says his parents staged a dark funeral, sent him away secretly at night in purple swathing-bands, and gave him to Cheiron to be reared; he later returns with Cheiron's wisdom.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 2918-3015 confidence: high

Pelias replies that Jason can remove an underworld-related sin: Phrixos bids them lay his ghost, go to Aietes' house, and bring back the thick-fleeced ram hide by which Phrixos was delivered from the deep and his stepmother's weapons.

Pelias tells Jason to go to Aietes' house and bring back the thick-fleeced ram hide, with a ship to be sent on the sacred mission, and promises the sway and kingly rule in return.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 3017-3122 confidence: high

After a covenant, Jason sends heralds to announce a sailing; sons of Zeus, children of the Earth-shaker, Euphemos, Periklymenos, and Orpheus come to the expedition.

Jason announces a sailing, Hera inspires the sons of gods to desire the ship Argo, and the crew boards after prophetic preparation.
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The Extant Odes of Pindar FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR. / FOR HIPPOKLEAS OF THESSALY, / WINNER IN THE TWO-STADION FOOT-RACE OF BOYS.; lines 3839-3945 confidence: medium

“Never indeed shall he climb the brazen heaven” and “neither by taking ship, neither by any travel on foot” shall one find the Hyperborean way.

The passage says ordinary mortals cannot find the Hyperborean way by ship or foot, while Perseus reaches the blessed folk because Athene leads him.
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The Extant Odes of Pindar FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE.; lines 1013-1108 confidence: high

Herakles goes toward Ister in the episode of the golden-horned hind, which Taygete vowed to Artemis; in the chase he sees the land behind the North-wind, marvels at the trees, and desires to plant them at the end of the twelve-lap racecourse.

Herakles travels toward Ister and the land behind the North-wind during the pursuit of a golden-horned hind vowed to Artemis.
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The Extant Odes of Pindar FOR TIMASARCHOS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH. / FOR PYTHEAS OF AIGINA, / WINNER IN THE BOYS' PANKRATION.; lines 4543-4635 confidence: medium

Pytheas honors the Aiakidai and Aigina; the Aiakidai once prayed at Zeus Hellenios' altar with hands to heaven for good men and ships. The passage mentions Phokos and Psamatheia, an unjust deed, departure from the island, and a footnote saying Peleus and Telamon killed Phokos.

The poet refuses to narrate an unjust deed and mentions the heroes leaving the island and being driven from Oinone; the footnote identifies the killing of Phokos.
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The Extant Odes of Pindar WINNER IN THE BOYS' SHORT FOOT-RACE. / THE PYTHIAN ODES. / FOR HIERON OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 2266-2387 confidence: medium

A favorable breeze for departing ships promises safe return; similarly, present good fortune gives hope for future crowns for Aitna's horses and honor in banquet songs.

A favorable breeze for sailors setting out is said to promise that they will come safely home; this analogy supports hope for future victory crowns.
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The Homeric Hymns CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI; lines 1985-2068 confidence: medium

The leader of the Cretans says the stranger is not like mortal men, explains that they sailed from Crete toward Pylos, and states that some god has led them unwillingly to this place.

The Cretans say they were led unwillingly from their intended route, and Apollo tells them they will never return to their cities, houses, and wives.
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The Homeric Hymns CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI; lines 2070-2111 confidence: medium

They eat beside the black ship, pour libations to the Olympian gods, and then Apollo guides them with harp in hand while the Cretans dance and chant the Paean to Pytho and Parnassus.

Apollo leads the Cretans far from friends and country, guides them to Pytho/Parnassus, and shows them the shrine and temple where they are to dwell and serve.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 2872-2969 confidence: medium

Demeter's daughter gathers flowers; the narcissus is produced as a snare by Zeus's counsel; the earth opens; Hades seizes her against her will and drives her away in a golden chariot while she cries to Zeus.

The earth opens, Hades rises, and Persephone is carried away in a chariot beneath the dusky gloom.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3230-3303 confidence: medium

Persephone lists her companions, describes plucking crocuses, iris, hyacinth, roses, lilies, and narcissus, then says the earth gaped and Hades carried her against her will beneath the earth in a golden chariot.

Persephone is taken against her will when the earth opens and Hades carries her below in a golden chariot from a flower-gathering scene.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 892-975 confidence: medium

The passage says Persephone lives on as a corn-stalk harvest effigy and as Fairy Queen Proserpina, who carries Thomas the Rhymer from beneath the Eildon Tree to a land beyond a stream of slain men’s blood.

The passage says Fairy Queen Proserpina carried Thomas from beneath the Eildon Tree to a land beyond the stream of slain men’s blood.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 696-776 confidence: high

The passage says the rites of Adonis concern the vernal year and that decay and revival of vegetation inspire the rite; it adds that Persephone's descent and return typified the same class of ideas.

The passage names the descent and return of Persephone as typifying the same class of ideas as the Adonis vegetation rite.
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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 4280-4368 confidence: high

Orestes says he goes with branch and crown as a suppliant to Earth's midmost shrine, the holy ground of Loxias and ever-burning fire, because no other refuge was allowed.

Orestes departs with branch and crown as a suppliant to Earth's midmost shrine, the holy ground of Loxias, because no other refuge is permitted.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 4371-4527 confidence: high

Apollo tells Orestes to go to Pallas’ city, crouch at her shrine, and embrace her ancient image; there they will find judges and pleas for his deliverance, since he killed his mother by Apollo’s command.

Apollo instructs Orestes to flee to Pallas’ city, embrace her ancient image, and find judges and persuasive pleas for deliverance, while Hermes escorts him.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5948-5970 confidence: medium

“With loyalty we lead you; proudly go, / Night’s childless children, to your home below!”

The powers are led to their “home below” and told to fare downward into a dark lair in Earth’s bosom.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 1301-1460 confidence: medium

Clytemnestra says Orestes, child of herself and Agamemnon and pledge of their marriage, is absent because he stays with Strophius, king of Phocis, who guards him.

Clytemnestra says Orestes is absent, living with Strophius of Phocis for protection amid possible trouble at home.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 143-321 confidence: high

“Ten livelong years” have passed since the “twin lords of sceptred sway” of Atreus’ race went forth to plead with Priam before War’s judgment-seat.

The chorus says the twin lords of Atreus’ race went forth ten years earlier with a fleet and are sent against Paris.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 323-479 confidence: medium

Artemis is described as loving newborn animals; Apollo is invoked as Healer to control her wrath and not weave delaying gales against the Danaans or withhold their sails from the ocean.

Artemis’ anger over the eagle omen is linked to delaying gales and the stalled Achaean fleet at Aulis.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 323-479 confidence: high

The seer pleads Artemis’ ire; the two Atridae strike their sceptres and weep. The elder monarch says it is ill to disobey and ill “to smite my child,” while allies crave “The virgin’s blood” to lull the wind.

The elder monarch says his allies demand the virgin’s blood to lull the adverse wind, then resolves to kill his child as an offering to speed the ships.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 985-1145 confidence: medium

The chorus says Helen’s name was a presage guided by an invisible power; from the bride-bed she sailed away, and war and death followed her as armed pursuers reached Simois.

The chorus says Helen sailed away from the bride-bed and that war and death followed in her wake, with armed pursuers landing near Simois.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20909-20966 confidence: medium

The speaker laments a shared unhappy fate, addresses the ghost of her dead husband, says he has gone to the dismal realms, and calls herself abandoned and alone.

The dead husband is described as gone to the dismal realms, and the father’s death is described as sending him to the shades.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22278-22424 confidence: medium

Jove orders Iris to go to Troy and urge Priam to redeem Hector, leaving the city with gifts and only an aged herald to manage the mules and funeral car.

Priam is instructed to leave Troy with gifts and a herald, with assurance of divine protection through the enemy to Achilles.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22278-22424 confidence: medium

Jove sends Iris to Priam, ordering him to leave Troy with gifts, no Trojan attendant except an aged herald with mules and funeral car, and promising protection and Hermes as guide to Achilles.

Priam is instructed to leave the Trojan walls with limited attendants, pass safely through the foe, and be guided by Hermes to Achilles.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22426-22569 confidence: high

Priam tells Hecuba that a messenger of Jove commands him to leave the ramparts and obtain Hector's corpse from Achilles with gifts.

Priam plans to leave Troy and cross hostile camps because he says a divine messenger commanded him.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22426-22569 confidence: high

Priam tells Hecuba that a messenger of Jove has ordered him to leave Troy's ramparts and take gifts to obtain Hector's corpse from Achilles at the ships.

Priam says Jove's messenger or a present goddess commands him to leave the ramparts and go through hostile camps despite the risk of death.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22571-22712 confidence: high

Priam says it is just to raise hands to Jove, has pure spring water brought, takes a golden cup filled by his queen, pours wine, and calls on the divine power.

Priam performs a libation, prays for Jove's guidance, receives a bird-omen, and then begins his journey toward Achilles.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22571-22712 confidence: high

Priam orders pure spring water, takes a golden cup filled by his queen, pours rosy wine on the pavement, raises his eyes, and calls the divine power.

Priam performs a libation, asks Jove for guidance and a bird-omen on the right, receives the omen, and then departs with his gifts.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12400-12540 confidence: medium

Neptune sits on a wooded mountain brow in Samothracia, sees Ida, Troy, the ships, and the sea, mourns the slain Argives, is angered at Jove, and rushes down so that mountains, forest, and earth tremble.

Neptune moves from sea chambers and palace through a cave stop to the battlefield, where he aids the Greeks.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 13285-13395 confidence: medium

Harpalion follows his father to war, fails with his spear, flees, is pierced through the hip by Merion, and dies as blood flows from the wound.

Harpalion leaves his native shore to follow his father and is said never to return; Euchenor boards a vessel and chooses death abroad.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13567-13688 confidence: high

Agamemnon says Jove now wills Greek ruin, lifts Trojan glory, and advises launching nearby ships and fleeing by sea at night if possible.

Agamemnon proposes launching ships, waiting for night, and sailing away if the Trojans stop fighting.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13567-13688 confidence: medium

Agamemnon says the army bends, Troy advances to the fleet, the rampart is in dust, and Jove wills their ruin; he proposes launching ships nearest the sea and fleeing by night if possible.

Agamemnon proposes launching the nearest ships and escaping by sea at night if the Trojans cease fighting.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 confidence: medium

Later epic poets are described as following Homer in army catalogues, funeral games, visits to the shades, detention from return by Calypso/Dido/Armida-like figures, absence from the army, and celestial armor; other Greek-source borrowings are also mentioned.

Achilles is described as absent from the army because of a quarrel through half the poem, with Rinaldo given as an imitation.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 confidence: medium

The passage says later epic poets follow Homer in catalogues, funeral games, shade visits, detentions from return, quarrel absences, celestial armour, and other copied or adapted episodes.

Achilles is described as absent from the army through half the poem because of a quarrel; Rinaldo is said to repeat this absence.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2060-2206 confidence: low

Inspired by Juno, Achilles convenes the Greeks, asks whether they should return by sea, and calls for a prophet, sacred sage, or dream to explain Apollo's rage and restore Greece by atonement and hecatombs.

Achilles asks why the Greeks do not leave the Trojan shore and cross back over the seas they came by, because plague destroys those whom war spared.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2208-2344 confidence: high

"I'm thy slave no more; / My fleet shall waft me to Thessalia's shore"

Achilles rejects service under Agamemnon and says his fleet will carry him back to Thessaly.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2208-2344 confidence: high

Achilles says the Trojans never injured him or Phthia; he says the Greeks sailed to Troy to avenge the private cause of Agamemnon and his brother.

Achilles denounces Agamemnon's treatment, says he is no longer his slave, and states that his fleet will carry him back to Thessaly.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2346-2470 confidence: medium

Achilles swears that when bleeding Greece calls for him amid Hector's slaughter, she will call in vain, and Agamemnon will mourn making the bravest Greek his foe.

Achilles declares that when Greece calls for him amid Hector's slaughter, she will call in vain because Agamemnon has made him an enemy.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2346-2470 confidence: medium

Achilles denounces Agamemnon, swears by the sacred sceptre severed from its parent tree and tied to Jove's laws, and predicts Greece will call him in vain when Hector brings slaughter.

Achilles swears that when Greece calls for him during future slaughter by Hector, it will call in vain because Agamemnon has made the bravest Greek his foe.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2472-2614 confidence: medium

While sacred rites continue, Atrides rages and commands the heralds Talthybius and Eurybates to go to Achilles' tent and bring Briseis as a royal prize.

Briseis is taken from Achilles by heralds, passes silently in sorrow, and repeatedly looks back while Achilles grieves and withdraws.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2472-2614 confidence: medium

Achilles says he knows the heralds came by constraint, blames their lord, orders Patroclus to bring Briseis, and calls the heralds to witness his vow that he will remain unmoved though Greece suffers.

After Briseis is taken, Achilles vows to remain unmoved even if Greece bleeds and then retires to the shore in grief and anger.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2472-2614 confidence: high

Agamemnon remains enraged and orders Talthybius and Eurybates to go to Achilles' tent and bear Briseis away as royal prize, threatening to take her by arms if needed.

Agamemnon orders Briseis taken from Achilles' tent; Patroclus brings her out, and she departs silently with the heralds while looking back.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2472-2614 confidence: high

Agamemnon answers that Achilles' pride cannot be controlled; Achilles interrupts, rejects Agamemnon's commands, permits Briseis' seizure, refuses further fighting for a woman's cause, and threatens vengeance for any next invasion.

Achilles declares that he will no longer draw his sword in any woman's cause and vows to remain unmoved even if Greece bleeds.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 confidence: medium

The insulted priest prays to Phoebus; Apollo hears and sends plague with avenging darts. A prophet identifies the crime, Achilles urges averting divine vengeance, and Agamemnon takes Briseis from Achilles.

After Agamemnon seizes Briseis, Thetis tells Achilles to remain secure within the ships and not join the war.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2758-2898 confidence: medium

Achilles sits among his navy in anger, does not join combat or council, and thinks of revenge, slaughter, and blood.

Achilles remains among his ships, does not participate in combat or council, and broods on revenge.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2758-2898 confidence: medium

Achilles sits amid his navy, remains angry, avoids combat and council, and dwells on revenge, slaughter, and scenes of blood.

Achilles remains apart by his ships and joins neither combat nor council because of his anger.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2900-2969 confidence: low

Vulcan raises a double bowl of nectar, tells Juno to obey because he cannot defend her from Jove, and recalls being hurled from heaven to the Lemnian coast where the Sinthians raised him.

Vulcan recounts being hurled headlong from the ethereal height and landing on the Lemnian coast.
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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 7194-7338 confidence: medium

Hector refuses to rest, says the Trojan bands require him, asks Helen to urge Paris to join, and says he must see his wife and infant before battle, perhaps for the last time.

Hector says he must return to combat, fears this may be his last day, and seeks his wife and infant for a parting moment.
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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 7194-7338 confidence: high

Hector refuses to rest because the Trojan bands require him, asks Helen to urge Paris to join battle, and says he must see his wife and infant for a possibly last parting before a Greek hand may kill him.

Hector refuses rest because combat calls him, says his wife and infant require a parting word and tear, and anticipates possible death by a Greek hand.
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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 7340-7487 confidence: medium

Hector returns through Troy and meets Andromache at the Scaean gate; the nurse holds his infant son, named Scamandrius by Hector and Astyanax by the Trojans.

The passage centers on Hector meeting his wife and infant before returning to martial duty, despite pleas that he remain.
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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 7340-7487 confidence: medium

Hector returns through Troy and meets Andromache at the Scan gate; the nurse holds their infant at her breast.

The scene presents Hector meeting his wife and infant, receiving a plea to stay, affirming his martial duty, and praying for the child before returning toward war-duty.
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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 7489-7553 confidence: high

Hector tells Andromache to return to home tasks with spindle and loom, while glory summons him to combat, where he claims the foremost place in danger and fame.

Hector separates from Andromache, sends her back to domestic tasks, takes up his helmet, and proceeds toward the martial scene; Paris also issues from the palace and rushes to the fields of fight.
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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 7489-7553 confidence: medium

Hector sends Andromache to household work at the spindle and loom, while he says glory summons him to combat and he claims first place in danger and fame.

Hector separates from Andromache, resumes his helmet, and proceeds toward the field of fight; Paris also leaves the palace and joins him.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6517-6649 confidence: medium

The chariot flies through the sky; heaven's golden gates open under the winged Hours; Juno reaches Olympus, where Jove sits, and complains about Mars's destruction.

The goddesses' chariot passes through heaven's gates to Olympus and then descends from heaven to the Trojan plain.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3114-3247 confidence: high

Agamemnon, leaning on the sceptre, complains that Jove has thwarted Greek hopes and urges the Greeks to abandon Troy and return home by ship.

Agamemnon urges flight and return to the native shore, and the Greek host moves toward the ships to launch them.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3114-3247 confidence: medium

The host accepts Agamemnon's speech, moves toward the fleet, and prepares to launch the ships; the narrator says the Greeks would have left if not stopped.

The Greeks nearly leave Troy, but Hera and Athena intervene to stop the flight and preserve the war's outcome.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3114-3247 confidence: high

Agamemnon leans on the bright sceptre and gives a designed speech, complaining that Jove's promise of safe return and triumph has failed and urging the Greeks to flee from heaven-defended Troy by ships.

Agamemnon gives an artful speech urging the Greeks to flee; the host, unaware of his design, moves toward the ships before divine intervention stops the departure.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3770-3911 confidence: high

Tlepolemus, son of Hercules, leads nine ships from Rhodes; after killing Licymnius he leaves home, wanders by sea with exiles, reaches Rhodes, divides his people into three tribes, rules peacefully, and prospers through Jove.

Tlepolemus leaves home after a killing, travels by sea with exiles, suffers, arrives in Rhodes, and establishes a new order there.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3770-3911 confidence: high

Tlepolemus, son of Hercules, leads nine vessels from Rhodes. After killing Licymnius, he leaves home to avoid vengeance, builds a fleet, wanders with exiles, reaches Rhodes, divides the people into three tribes, rules peacefully, and is prospered by Jove.

Tlepolemus kills Licymnius, leaves his native place to avoid vengeance, builds a fleet, and wanders over the sea with exiles before reaching Rhodes.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3913-4058 confidence: medium

Eumelus' mares and Ajax's renown are praised, but Achilles is retired in wrath; his troops remain on the shore, his covered chariots stand unused, and his immortal horses graze.

Achilles' wrathful retirement leaves his troops, weapons, chariots, and horses inactive on the shore.
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The Iliad THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10174-10308 confidence: high

Nestor asks whether any brave chief will risk his life entering the Trojan camp, capturing or overhearing the enemy, and promises fame, black ewe-and-lamb gifts, ritual shares, and feast honors.

Nestor seeks a chief to enter the Trojan camp at night, Diomedes volunteers, chooses Ulysses, and the pair depart by dark paths.
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The Iliad THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10174-10308 confidence: medium

Nestor asks for a chief brave enough to hazard his life by going to the Trojan camp, seizing a straggler, or overhearing enemy speech, counsels, and designs.

The chosen pair arm themselves, leave the council, and take dark paths toward the Trojan camp for a dangerous mission.
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The Iliad THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10310-10444 confidence: medium

Hector addresses the Trojan peers and asks who will spy on the Greek fleet and night watch, promising a chariot, superior horses, and glory.

Hector sends a volunteer to investigate the enemy camp at night, and Dolon departs equipped for the mission.
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The Iliad THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 9928-10052 confidence: medium

After Achilles refuses to return, Agamemnon is distressed; leaders are awakened; a council sends scouts; Diomed chooses Ulysses; they surprise Dolon, learn enemy positions, kill Rhesus and officers, seize horses, and return.

The argument describes Diomed and Ulysses undertaking a dangerous night enterprise, surprising Dolon, killing Rhesus and officers, seizing horses, and returning to camp in triumph.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15362-15506 confidence: medium

Achilles sees the rising blaze, strikes his thigh, and urgently tells Patroclus to arm before the vessels catch the spreading flame.

Patroclus receives permission, arms himself, and the horses are harnessed for his entry into battle.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15362-15506 confidence: medium

Achilles sends Patroclus to lead the Myrmidons, save the fleet, restrain the fires, and win in his right, but orders him not to touch Hector or pursue to Ilion's walls; he warns that a god like Phoebus may destroy rashness.

Achilles sends Patroclus out to save the ships but commands him not to engage Hector, not to pursue to Ilion's walls, and to avoid rashness because a god may destroy him.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: medium

Bound by the oath, Jove grieved, seized Ate from his head, swore she would not return to Olympus, and hurled her down to dwell among humans.

Jove punishes Ate by swearing that she will not return to the immortal seats and hurling her from Olympus to the human world.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: medium

Jove, grieved and enraged by the oath's result, seizes Ate from his head, swears she will not return to the immortal seats, hurls her from Olympus and heaven to the nether world, and laments his son's hard toils.

Jove responds to being deceived by seizing Ate and casting her from Olympus and the starry heaven to dwell among mortals.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 288-380 confidence: medium

Mentes persuades Melesigenes to close his school and travel, promising expenses and stipend, so he may see places that could become subjects of later discourse.

Mentes urges the young Melesigenes to see countries and cities firsthand so they can later become subjects of his discourse.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 288-380 confidence: high

Mentes persuades Melesigenes to close the school and travel, saying he should see countries and cities; Melesigenes sets out, examines curiosities, questions people, and may write memoirs.

Mentes urges the young Melesigenes to leave his school and see countries and cities; Melesigenes travels, observes curiosities, questions people, and may record what is worth preserving.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 confidence: medium

Chian merchants recognize the similarity of verses Homer recites and tell him Thestorides is profiting by reciting the same poems.

Homer leaves after hearing that Thestorides is profiting from reciting his poems and prays that he may expose the imposture.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 confidence: high

Chian merchants report Thestorides' profitable recital of the same poems; Homer sets out for Chios, boards a vessel to Erythr, invokes a favourable wind, and prays to expose Thestorides, whose breach of hospitality drew the wrath of Jove the Hospitable.

Homer learns that Thestorides is profiting from the same poems and immediately sets out toward Chios, praying to expose the imposture.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 752-823 confidence: low

The passage lists six leaders—Elphenor, Tlepolemus, Pandarus, Odius, Pirous, and Acamas—removed in the first battle after Achilles’ secession and not appearing again, and cites Colonel Mure’s agreement that independent poets would be unlikely to omit all six so harmoniously.

The passage refers to the first battle after the secession of Achilles.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 752-823 confidence: medium

The note lists Elphenor, Tlepolemus, Pandarus, Odius, Pirous, and Acamas as leading men removed in the first battle after Achilles' secession and says they do not appear again.

The passage refers to the first battle after the secession of Achilles.
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The Iliad The Iliad / CONCLUDING NOTE.; lines 117-192 confidence: high

The passage opens as a concluding note of illustrations and lists captions including Homer invoking the Muse, Mars, Minerva repressing Achilles' fury, Briseis departing from Achilles' tent, and Thetis calling or entreating Jupiter.

One caption names the departure of Briseis from the tent of Achilles.
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The Iliad The Iliad / CONCLUDING NOTE.; lines 117-192 confidence: high

Captions include Homer invoking the Muse; Mars; Minerva repressing Achilles' fury; Briseis departing from Achilles' tent; Thetis calling Briareus and entreating Jupiter; Vulcan; Jupiter; the apotheosis of Homer; and Jupiter sending an evil dream to Agamemnon.

The caption 'The Departure of Briseis from the Tent of Achilles' explicitly names a departure.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11029-11169 confidence: high

Invocation of the Muses; Iphidamas is introduced as young, of Antenor and Theano, raised by Cisseus in Thrace, newly married, leaving his bride for Troy, arriving with twelve black ships and marching inland.

Iphidamas is newly married but leaves the first joys of marriage to aid his country in war.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11029-11169 confidence: high

Iphidamas is introduced as the young son of Antenor and Theano, raised by Cisseus in Thrace, married to Cisseus's daughter, and departing from his bride with twelve black ships before marching to Troy.

Iphidamas leaves his bride before enjoying marriage, goes to Troy, and is killed by Atrides.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11427-11531 confidence: high

The armies are compared to conflicting fires; Nestor's chariot carries Machaon from battle; Achilles watches from his ships, pities Machaon, and sends Patroclus, whose doom is foreshadowed.

Patroclus leaves his tent at Achilles' summons, and the narrator explicitly states that this occurs in an evil hour and that fate fixes his coming doom.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11427-11531 confidence: medium

Achilles sends Menoetius' son; "In evil hour! Then fate decreed his doom" and fixed his woes to come.

Patroclus leaves his tent at Achilles' summons, and the narrator immediately states that fate decreed his doom and coming woes.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23583-23696 confidence: high

The summary says an injured hero, moved by resentment toward his general, retires to his tent and withdraws himself and his troops from war; victory abandons the army during this interval.

The hero withdraws from war after injury by the general and later returns to battle after his friend's death.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23583-23696 confidence: high

The argument says an injured hero withdraws to his tent with his troops; victory abandons the army; the general sends officers with compensation and magnificent presents.

The hero is injured by the general and withdraws himself and his troops from the war, after which the army suffers defeat.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

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

The Egyptian sacred ship procession of Ammon and the deity's return from Ethiopia are linked to Jupiter's visit to the Ethiopians and twelve-day absence.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24313-24477 confidence: medium

Tlepolemus, son of Hercules and Astyochia, leaves Argos after accidentally killing Liscymnius; an oracle sends him to Rhodes, where he is king; after his death, games honor him with poplar crowns for victors.

Tlepolemus leaves Argos after accidental killing, is commanded by an oracle to retire to Rhodes, and is chosen king there.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24479-24617 confidence: low

Bellerophon's melancholy madness gives a name to Morbus Bellerophonteus; the Aleian field is glossed as the plain of wandering in Cilicia.

The note associates Bellerophon with melancholy madness and the Aleian field, glossed as a plain of wandering.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24479-24617 confidence: medium

Mure’s remarks describe heroes sent on a commission, an intervening narrative interval, and later resumption of the mission account.

The note describes heroes dispatched on a commission and the narrative delay before the task is resumed.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25077-25187 confidence: medium

Protesilaus was the first Greek who fell, slain by Hector as he leaped from the vessel to the Trojan shore; he was buried on the Chersonese near Plagusa.

Protesilaus is described as the first Greek to fall, killed after leaping from a vessel to the Trojan shore.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9012-9150 confidence: medium

"So Jove decrees... Haste then, for ever quit these fatal fields... Spread all your canvas, all your oars employ"

Agamemnon explicitly urges the Greeks to quit the fields of Troy and return to their native country by ship.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9012-9150 confidence: high

Book argument: after defeat Agamemnon proposes return; Diomed and Nestor oppose and advise; Ulysses, Ajax, and Phoenix go to Achilles, who rejects the embassy; the scene is at the sea-shore by the Grecian ships.

The book argument and Agamemnon’s speech both describe abandoning the siege and returning to the native country by ship.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9477-9612 confidence: high

Achilles says the next day they will implore the gods, his departing vessels will sound on the Hellespont, and Pythia will receive him if Neptune sends favorable gales.

Achilles announces that his vessels will depart and that Pythia will receive him and his goods.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9477-9612 confidence: high

Achilles questions the need for his defense when the ships have walls, ramparts, and a trench; recalls Hector’s former caution before Achilles; and announces departure over the Hellespont toward Pythia if Neptune sends favorable winds.

Achilles declares that his vessels will leave for Pythia and that he will carry his wealth and captives home.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9613-9742 confidence: medium

Phoenix recounts his father's affair, his mother's request, his father's curse confirmed by underworld powers, his suppressed thought of patricide, his friends' detention of him, nine nights of guards and fires, and his escape on the tenth night.

Phoenix recounts his father's curse, his near-violent thought, detention by friends, and escape on the tenth night.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9613-9742 confidence: high

Phoenix says he would not leave Achilles even if youth returned. He recalls that his father loved another woman, that he acted at his mother's desire, and that his father cursed him with barrenness, invoking the Furies, Infernal Jove, and Proserpine.

Phoenix recounts conflict with his father, a curse invoking underworld powers, a suppressed thought of killing his father, detention, and eventual escape by night.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9744-9875 confidence: medium

Aetolia waits in vain as war reaches the gates; priests, elders, and relatives beseech the chief with great offers, including fifty acres, but he rejects them all.

Both the exemplary chief and Achilles withhold themselves from fighting because of anger, leaving their communities exposed to danger.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9877-9925 confidence: medium

Achilles is reported as expecting oars to move over the billows at morning, bidding the Greeks use oars and sails, and denying hope for Troy's fall because Jove protects and glorifies her.

Achilles is reported as ordering oars and sails to be used and as intending departure under oars when morning comes.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9877-9925 confidence: medium

At morning Achilles' oars are expected to move through the billows; he also bids the Greeks use oars and sails and not hope for Troy's fall.

Achilles is reported as preparing to take to the sea under oars at morning, and Phnix may be transported to native plains.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17412-17542 confidence: medium

Thetis addresses the sea sisters, calls Achilles her godlike heroic son, compares him to an olive she tended, says she sent him to Troy, and says fate ordains he will not return.

Thetis says she sent Achilles to Troy and that the fates ordain he will never return.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8694-8829 confidence: medium

Pallas says Jove prevents Hector's fall, complains that he forgot her aid to his favorite son pressed by Eurystheus, recalls Pluto's gates, the triple dog, Styx, and hell, says Jove favors Thetis' son, and urges Juno to launch the chariot while she arms.

The goddesses arm, mount a chariot, and pass through heaven's golden gates toward battle before being stopped.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4368-4507 confidence: medium

Pelias and Neleus fall out; Neleus is banished, comes to Messene, founds Pylus, marries Chloris, and has Pero and many sons, including Nestor and Periclymenus.

After Pelias and Neleus fall out, Neleus is banished and founds Pylus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4649-4777 confidence: high

Pelias asks Jason what he would do to a foretold murderer; Jason says he would command him to bring the Golden Fleece, possibly under angry Hera's instigation so Medea would curse Pelias.

Pelias commands Jason to go in quest of the Golden Fleece located at Colchis in Ares' grove, hanging on an oak and guarded by a sleepless dragon.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4779-4814 confidence: high

A fifty-oared ship is built and named Argo after its builder; Athena fits a speaking timber from the oak of Dodona into its prow.

The ship is built, the oracle is consulted, and the god gives permission to assemble voyagers and sail away.
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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 3876-4016 confidence: medium

An alternate account says the skin dispute leads to war between Curetes and Calydonians; Althaea curses Meleager, he stays home in anger, and later reluctantly goes out after the citizens and his wife appeal to him.

In the alternate account, Meleager remains at home in anger after Althaea curses him, then later yields reluctantly to his wife and goes out when citizens supplicate him as enemies approach the walls.
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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 4018-4156 confidence: medium

When grown, Tydeus was banished for killing; named variants include Alcathous, sons of Melas, or his own brother Olenias.

Tydeus is banished after killing, flees to Argos, comes to Adrastus, marries Adrastus’s daughter Deipyle, and begets Diomedes.
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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 2947-3063 confidence: high

Demeter "was wroth with the gods and quitted heaven, and came in the likeness of a woman to Eleusis" and sat on the Laughless rock beside the Well of the Fair Dances.

Demeter is wroth with the gods, quits heaven, and comes to Eleusis in the likeness of a woman.
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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

The Aeolid section lists Oeneus and Meleager, the Calydonian boar hunt, Athamas as father of Phrixus and Helle with the Golden Fleece, deaths of Athamas and Ino, Sisyphus and his stone, Salmoneus and mock thunder, Tyro, Neleus and Pelias, Melampus, Admetus and Alcestis, and Jason being sent by Pelias to fetch the Golden Fleece.

Jason is sent to fetch the Golden Fleece; the Argonauts build the Argo, travel to Colchis, obtain the fleece with Medea's help, and return.
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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

Europa is carried off by Zeus; Phoenix, Cilix, Cadmus, and Thasus are sent to retrieve her but settle in other regions; Europa’s children are listed.

Europa is carried off by Zeus; those sent to fetch her back settle elsewhere.
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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: medium

The Epigoni capture Thebes; Alcmaeon is associated with matricide, madness, wanderings, death, wife, and children.

Alcmaeon is associated with matricide, madness, wanderings, and death.
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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 71-211 confidence: medium

After Troy's capture and sack, the Library is said to describe heroic dispersal and settlement in places including Italy and Sicily; it mentions Philoctetes in Campania and Southern Italy, omits Aeneas's arrival in Latium, but tells of Aeneas's birth from Aphrodite and escape from Troy carrying Anchises.

After the capture and sack of Troy, the passage says heroes disperse and settle in widely separated countries including Italy and Sicily.
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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 71-211 confidence: medium

After Troy's capture and sack, the Library is said to describe heroic dispersal and settlement in places including Italy and Sicily; it mentions Philoctetes in Campania and Southern Italy, omits Aeneas's arrival in Latium, but tells of Aeneas's birth from Aphrodite and escape from Troy carrying Anchises.

Aeneas is said to escape from Troy with his father Anchises on his back.
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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 driven mad by Hera and roams about Egypt and, in the commentary, other regions.
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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 11601-11687 confidence: medium

Lycurgus, son of Dryas and king of the Edonians by the Strymon, insults and expels Dionysus; Dionysus takes refuge in the sea with Thetis, and his Bacchanals and Satyrs are taken prisoner.

After Lycurgus insults and expels Dionysus, Dionysus takes refuge in the sea with Thetis.
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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 11941-12002 confidence: medium

Antiope, daughter of Nycteus, has intercourse with Zeus; when pregnant and threatened by her father, she flees to Epopeus at Sicyon and marries him.

The passage links Zeus’s intercourse with Antiope, Antiope’s pregnancy, her threatened flight, and her later birth of two children.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. D / VOL. I, E / VOL. I. G / VOL, I. H; lines 5452-5562 confidence: high

Medea kills Mermerus and Pheres, her children by Jason, receives from the Sun a car drawn by winged dragons, and flees on it to Athens.

After the deaths in Corinth, Medea receives from the Sun a car drawn by winged dragons and flees to Athens.
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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: high

Eurystheus orders Heracles to bring Hippolyte's belt. Hippolyte is queen of the Amazons near the Thermodon; the Amazons are warlike, rear female children, and Hippolyte's belt of Ares marks her superiority. Admete desires it, and Heracles sails with volunteers in one ship.

Heracles is commanded to travel by ship and bring back Hippolyte's belt, an object marking her superiority, because Admete desires it.
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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’ tenth labour is to fetch Geryon’s kine from Erythia; Erythia is an island near the ocean, now called Gadira.

Hercules is ordered to travel to Erythia, an island near the ocean, and fetch Geryon’s kine.
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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

After Europa’s disappearance, Agenor sends his sons to search for her and tells them not to return until they find her; Telephassa and Thasus are named with them in the search context.

Agenor sends his sons to search for Europa and orders them not to return until she is found.
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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: medium

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.

The seekers cannot find Europa, abandon returning home, and settle or found places in different regions.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10953-11084 confidence: high

Catreus, son of Minos, has daughters Aerope, Clymene, Apemosyne, and son Althaemenes; the oracle says he will die by one of his children, and he hides it.

Catreus receives an oracle that one of his children will kill him; Althaemenes hears it and departs Crete with Apemosyne because he fears murdering his father.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10042-10172 confidence: high

“When Hercules had been translated to the gods, his sons fled from Eurystheus and came to Ceyx.”

Hercules’ sons flee from Eurystheus, leave Trachis under threat of war, and move through Greece to Athens.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10358-10485 confidence: medium

Tlepolemus inadvertently kills Licymnius when Licymnius runs between him and a servant he is beating with a stick; Tlepolemus flees with many to Rhodes and dwells there.

Tlepolemus inadvertently kills Licymnius, flees with companions, comes to Rhodes, and dwells there.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10487-10582 confidence: medium

The oracle says the calamities were caused by the soothsayer and orders the slayer banished for ten years and the Three-eyed One taken as guide.

The oracle orders the slayer banished for ten years, and Hippotes is banished.
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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: high

Hera sends a gadfly to infest the cow; Io passes the Ionian gulf, Illyria, Mount Haemus, the Bosphorus, Scythia, the Cimmerian land, and wide seas in Europe and Asia before Egypt.

Hera sends a gadfly, and Io wanders by land and sea through many named places before reaching Egypt.
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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 6277-6404 confidence: high

Polydectes, king of Seriphus, loves Danae but cannot access her because Perseus is grown; he uses a wedding-gift pretext and orders Perseus to bring the Gorgon’s head.

Polydectes, blocked from Danae by adult Perseus, contrives a gift-gathering pretext and orders Perseus to fetch the Gorgon’s head.
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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 12395-12524 confidence: medium

Oedipus was driven from Thebes after putting out his eyes and cursing his sons, who saw him cast out without helping him.

Oedipus is expelled from Thebes, comes with Antigone to the precinct of the Eumenides at Colonus, sits as a suppliant, and is received by Theseus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 12526-12634 confidence: medium

Eriphyle accepted the necklace and persuaded him to march with Adrastus.

Amphiaraus opposes the war but, after Eriphyle accepts the necklace and persuades him, is forced to march with Adrastus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13457-13589 confidence: high

Tiresias advises the Thebans to send a herald and flee; they carry women and children on wagons, leave the city, reach Tilphussa by night, where Tiresias drinks and dies, and later build Hestiaea.

The Thebans flee Thebes with women and children after Tiresias’s counsel and later build and inhabit Hestiaea.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13457-13589 confidence: high

Alcmaeon is visited by the Fury of his mother’s murder, goes mad, travels to Oicles and then Phegeus, is purified, marries Arsinoe, and gives her the necklace and robe.

Alcmaeon travels to several places after the matricide, receives purification from Phegeus, and later is directed to Achelous for another trial and purification.
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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: high

At a feast with Oeneus, Hercules kills Eunomus, son of Architeles, by a blow while the lad pours water on his hands; the text calls the killing accidental and says the lad was Oeneus’s kinsman.

Hercules accidentally kills Eunomus, is pardoned, but chooses to suffer exile according to law and departs toward Ceyx at Trachis.
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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

The note says the Dryopians were a wild robber tribe originally in the fastnesses of Mount Parnassus and were driven out by the advance of the Dorians, dispersing to Thessaly, Euboea, the Peloponnese, and Cyprus.

A note says the Dryopians were driven from the fastnesses of Mount Parnassus by the Dorians and dispersed to several regions.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1136-1230 confidence: high

Minerva leads Telemachus and tells him he has voyaged to discover where his father is buried and how he died; she instructs him to ask truthful Nestor for information.

Telemachus has taken a voyage to find out where his father is buried and how he came by his end, and he asks Nestor for truthful information about Ulysses.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1136-1230 confidence: high

Minerva tells Telemachus not to be shy, because he has taken the voyage to learn where his father is buried and how he came to his end, and tells him to ask Nestor for the truth.

Telemachus has taken a voyage and states he seeks news of his absent father Ulysses, whose fate is unknown.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1329-1422 confidence: high

Telemachus, addressing Mentor, says his father will not return, describes Nestor as exceptionally knowledgeable, and asks how Agamemnon died and whether Menelaus' absence enabled Aegisthus.

Telemachus asks Nestor, who is portrayed as extremely knowledgeable, and Nestor advises him how and why to go to Menelaus.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1329-1422 confidence: medium

At the Malean heads, Jove sends hard winds and high waves; Menelaus' fleet is divided, part is wrecked near Crete, and five ships are driven to Egypt, where Menelaus gathers wealth among people of alien speech.

Menelaus' ships are driven to Egypt, where he gathers wealth among people of alien speech, and Nestor emphasizes the vast and terrible seas crossed by such voyages.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1424-1514 confidence: medium

Minerva says Telemachus should return with Nestor and sleep at his house, while she returns to the crew; she instructs Nestor to send Telemachus to Lacedaemon in a chariot with one of his sons and his best horses.

Minerva directs Telemachus’s stay and instructs that he be sent to Lacedaemon with a chariot, horses, and one of Nestor’s sons.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1424-1514 confidence: medium

Minerva says Telemachus should sleep at Nestor's house, while she returns to the ship and crew; she instructs Nestor to send Telemachus to Lacedaemon in a chariot with a son and swift horses.

Minerva directs that Telemachus continue from Nestor's house to Lacedaemon by chariot with one of Nestor's sons and the best horses.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1516-1558 confidence: high

Nestor orders Telemachus's horses put to the chariot; the horses are yoked, provisions are packed, and Telemachus and Pisistratus take their places.

Nestor orders the horses put to the chariot, provisions are packed, Telemachus boards, and the travelers leave Pylos.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1516-1558 confidence: high

Nestor said, “Sons, put Telemachus’s horses to the chariot that he may start at once.”

Nestor orders Telemachus's horses yoked, provisions are packed, and Telemachus departs Pylos by chariot with Pisistratus.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1762-1847 confidence: medium

At rosy-fingered Dawn, Menelaus rises, dresses, girds on his sword, sits near Telemachus, and asks why he has sailed to Lacedaemon.

Telemachus makes a long sea voyage to Lacedaemon to ask Menelaus for truthful news of Ulysses.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1762-1847 confidence: medium

At rosy-fingered Dawn, Menelaus rises, dresses, girds on his sword, sits near Telemachus, and asks why he has taken the long sea voyage to Lacedaemon.

Telemachus makes a long sea voyage to Lacedaemon to ask Menelaus for news of Ulysses.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2041-2133 confidence: high

The suitors play with discs and spears before Ulysses' house; Noemon asks Antinous when Telemachus returns from Pylos because Telemachus has Noemon's ship.

Antinous says Telemachus set out to try to get news of his father, and the suitors learn he has gone to Pylos with a ship and crew.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2041-2133 confidence: high

Noemon asks Antinous when Telemachus will return from Pylos, explaining that Telemachus has his ship and that he needs it for a journey to Elis.

The suitors learn that Telemachus has departed for Pylos despite their expectations, with a picked crew and a borrowed ship.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2135-2239 confidence: medium

Medon says the suitors plan to murder Telemachus as he returns from Pylos and Lacedaemon, where he went for news of his father.

Telemachus has left home by ship for Pylos and Lacedaemon to learn whether his father is dead, alive, or returning.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2135-2239 confidence: medium

“They are going to try and murder Telemachus as he is coming home from Pylos and Lacedaemon” after seeking news of his father.

Telemachus has sailed to Pylos and Lacedaemon to learn whether his father is dead or alive, and Euryclea says his departure was concealed from Penelope under oath.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2241-2286 confidence: medium

The vision addresses sleeping Penelope and says the gods will not allow her grief to continue and that her son will come back because he has done them no wrong.

Telemachus has gone away by ship, Penelope fears for him, and the vision says Minerva has gone with him and that he will return.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 confidence: high

Minerva says Ulysses lies in pain on an island where Calypso will not let him go, lacks ships and sailors, and that people are trying to murder Telemachus on his way home.

Ulysses is kept by Calypso on an island and lacks passage, but Jove orders Calypso to let him go.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 confidence: high

Calypso says she found Ulysses alone on a keel after Jove’s lightning sank his ship and drowned the crew; she cherished him, planned to make him immortal, but cannot oppose Jove and will let him go with advice though she lacks ships and men.

Calypso, under Jove’s authority, agrees to let Ulysses leave, gives instructions for a raft and provisions, and Ulysses states that he wants only to get home.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 confidence: high

Mercury says to send Ulysses away or Jove will be angry and punish Calypso.

Mercury orders Calypso to send Ulysses away, and Calypso offers means for him to voyage home.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2474-2559 confidence: high

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

Calypso equips Ulysses, shows him timber, supplies tools and sailcloth, gives provisions and wind, and sends him from the island.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2474-2559 confidence: high

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

Calypso provides tools, materials, provisions, clothing, and a fair wind, then sends Ulysses away from the island.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2561-2653 confidence: medium

The female helper says Neptune is angry but will not kill Ulysses; she tells him to abandon the raft, swim to the Phaeacian coast, wear her enchanted veil for safety, throw it back into the sea after landfall, then gives it to him and vanishes under the water.

Ulysses is instructed to leave his raft and swim to the Phaeacian coast; after the raft breaks, he leaves it and swims toward shore.
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The Odyssey BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2694-2792 confidence: medium

The Phaeacians formerly lived in Hypereia near the lawless Cyclopes, who were stronger and plundered them; Nausithous moved them to Scheria, fortified and built the city, and divided lands.

The Phaeacians are said to have moved from Hypereia to Scheria after being plundered by the stronger Cyclopes, and their new city is organized by Nausithous.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3176-3259 confidence: high

Ulysses says he stayed with Calypso seven years, left in the eighth on a raft provisioned with bread, wine, clothes, and a fair wind, saw the coast mountains on the eighteenth day, and then Neptune raised a storm that broke the raft.

Calypso sends Ulysses away from Ogygia on a raft with bread, wine, clothing, and a favorable wind.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3176-3259 confidence: high

Ulysses says Ogygia is a far island where Calypso, daughter of Atlas, dwells alone.

Ulysses recounts a long stay with Calypso on Ogygia and his later departure by raft after she sends him away.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 confidence: medium

Jove raises the North wind into a hurricane; clouds hide land and sky, night comes, sails tear, and the crew rows toward land, then rests two days and nights.

Jove raises the North wind into a hurricane, and hostile winds and currents push Ulysses off the homeward course.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 confidence: medium

Ulysses says that after sailing from Troy he reached Ismarus, city of the Cicons, sacked it, killed people, took wives and booty, and divided the goods.

After sacking Ismarus, the crew ignores Ulysses' advice to leave, delays on the shore, and is then defeated by the Cicons.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3900-3994 confidence: high

Ulysses tells the others to stay while he goes with his ship to see whether the people are "uncivilised savages" or "a hospitable and humane race."

Ulysses leaves the main body of men with a single ship to investigate the neighboring Cyclopes and their customs.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3900-3994 confidence: high

Odysseus says he will go with his ship to see whether the people are “uncivilised savages, or a hospitable and humane race.”

Odysseus leaves most of his company behind and goes with one ship to determine whether the nearby people are savage or hospitable.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4270-4293 confidence: high

At rosy-fingered Dawn, the narrator orders the men aboard; they loose the hawsers, row over the grey sea, and sail on sorrowfully but glad to have escaped death despite lost comrades.

At dawn the narrator orders the crew aboard, the hawsers are loosed, and the men row away over the sea after escaping death.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4270-4293 confidence: high

The men feast through the day, camp on the beach at night, and at Dawn board, row over the grey sea, and sail on sorrowful but glad to have escaped death despite lost comrades.

At rosy-fingered Dawn, Ulysses orders the men aboard and they sail away sorrowful but alive.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4399-4490 confidence: medium

Odysseus cuts his ship's cable, orders hard rowing, reaches open water beyond the rocks, and reports that none of the other ships remain.

Odysseus cuts the cable of his own ship and escapes while no other ships remain.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: medium

Ulysses and his men stay with Circe for a twelvemonth feasting on meat and wine; after the year passes, the men urge Ulysses to think of home.

The men remain with Circe for a full year feasting before the crew urges Ulysses to think about home and he petitions Circe for departure.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: medium

They stay with Circe for a whole twelvemonth, feasting on meat and wine.

Ulysses stays a year with Circe feasting before his men urge him to resume the homeward journey.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 confidence: medium

The men grieve at the shore; Circe brings the ram and ewe, fastens them near the ship, and passes unseen among the group.

Circe supplies the animals, had told Ulysses the place to go, and sends a steady fair wind for the voyage.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 confidence: medium

The men grieve at the sea shore; Circe brings a ram and ewe, makes them fast by the ship, and passes among the men unseen.

Circe provides the sacrificial animals and sends the steady wind that carries the ship toward the place she had indicated.
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The Odyssey BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 5712-5817 confidence: high

Ulysses watches for sunset, longs to leave, bids farewell, asks for drink-offerings and escort, mentions the presents, hopes to find his wife well, and blesses the people.

Ulysses asks to be sent on his way, the hosts approve his escort, he crosses the threshold, and he is conducted to the ship.
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The Odyssey BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 5712-5817 confidence: high

Alcinous notes the guest's packed gifts of clothing, gold, and valuables and proposes additional tripods and cauldrons from the Phaeacians.

Ulysses is sent off with gifts, provisions, an escort, prayers, and drink-offerings.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6196-6288 confidence: medium

Eumaeus says Telemachus has gone to Pylos for news of his father, the suitors are lying in wait for him, and then asks the guest about his identity, parents, ship, crew, and country.

Telemachus has left for Pylos to seek news of his father, and the suitors wait to kill or capture him so that the house of Arceisius may be left without a name in Ithaca.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6290-6372 confidence: medium

The speaker says his house grew and he became great among the Cretans; Jove counselled the Trojan expedition, and the people required him and Idomeneus to lead ships. They fought nine years, sacked Priam's city in the tenth, and sailed home as heaven dispersed them.

The speaker is compelled with Idomeneus to lead ships to Troy, fights for nine years, sails home after Troy's sack, and is dispersed by heaven.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6374-6464 confidence: medium

The stranger says conspirators meant to sell him as a slave, stripped him, dressed him in rags, bound him on the ship, and that the gods freed his bonds so he escaped by sea and hid near a wood before reaching a good man's door.

In the stranger's story, the gods undo his bonds, allowing him to escape the ship by sliding into the sea and swimming ashore.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

Ulysses tells Penelope their troubles are not finished and recalls that Teiresias's shade prophesied to him when he went down into Hades to ask about his return.

Ulysses reports that Teiresias ordered him to travel far and wide carrying an oar until he reaches people ignorant of the sea and receives a sign from a wayfarer.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 confidence: medium

Ulysses puts on armor, rouses Telemachus, Philoetius, and Eumaeus to arm themselves, leads them out through the gates, and Minerva conceals them in darkness despite daylight.

Ulysses and his armed companions leave through the gates while Minerva conceals them in darkness even though it is daylight.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11278-11377 confidence: medium

The note says Ulysses was to become a missionary preaching Neptune to people who did not know his name, and discusses a winnowing shovel comparable in length to an oar.

The commentator says Ulysses was to become a missionary and preach Neptune to people who did not know the god's name.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 1038-1133 confidence: high

Telemachus asks his nurse for twelve jars of wine and about twenty measures of barley meal, to be taken away secretly in the evening for his journey to Sparta and Pylos to seek news of his father.

Telemachus secretly gathers provisions, keeps the plan from his mother, travels to Pylos and Sparta to seek news of Ulysses' return, and sails by night.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 1038-1133 confidence: high

Telemachus asks Euryclea for twelve jars of wine and twenty measures of barley meal in bags, to be kept secret, for his journey to Sparta and Pylos seeking news of his father.

Telemachus secretly provisions a ship and leaves at night to seek news of his absent father, with his mother kept unaware.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 938-1036 confidence: high

Telemachus asks Eurymachus and the suitors for a ship and twenty men to go to Sparta and Pylos in search of his missing father; he states what he will do if Ulysses is alive or dead.

Telemachus asks for a ship and crew to travel to Sparta and Pylos for news of Ulysses, prays about the divine command to sail, and receives instructions for arranging the voyage.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 938-1036 confidence: high

Telemachus asks: “Give me, then, a ship and a crew of twenty men” to go to Sparta and Pylos “in quest of my father.”

Telemachus seeks a ship and crew to travel to Sparta and Pylos for news of his long-missing father, and Minerva prepares the journey.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 390-492 confidence: medium

Minerva proposes sending Mercury to Calypso on Ogygia and going herself to Ithaca to embolden Telemachus, have him address the Achaeans and the suitors, and lead him toward Sparta and Pylos for news of Ulysses.

Minerva intends to put heart into Telemachus, have him call assembly, confront the suitors, and conduct him to Sparta and Pylos to hear news of Ulysses.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 confidence: high

Minerva urges Telemachus to take the best ship with twenty men and seek news of his father, first from Nestor at Pylos and then from Menelaus at Sparta.

Minerva urges Telemachus to take a ship with twenty men and go to Pylos and Sparta to ask Nestor and Menelaus about Ulysses.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 confidence: medium

Telemachus says the gods have hidden his father more closely than any mortal, that storm-winds carried him off without trace, and that suitors from Dulichium, Same, Zacynthus, and Ithaca are consuming his house while courting his mother.

Telemachus describes Ulysses as hidden by the gods and carried away by storm-winds, leaving no trace and causing grief and uncertainty.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 confidence: high

Minerva says heaven will determine Ulysses' return, then advises Telemachus to call an assembly, order the suitors away, send Penelope to her father if she wants remarriage, sail with twenty men to Pylos and Sparta for news, perform rites and build a barrow if Ulysses is dead, and consider killing the suitors; she cites Orestes' fame for killing Aegisthus.

Minerva, later recognized as divine, instructs Telemachus to take a ship and seek information about Ulysses at Pylos and Sparta.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 682-759 confidence: medium

Telemachus lies covered with a woollen fleece and thinks all night about his intended voyage and the counsel Minerva had given him.

At night Telemachus thinks about his intended voyage and the counsel Minerva has given him.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 682-759 confidence: high

After singing and dancing until evening, the suitors go home. Telemachus goes to his high tower room, led by Euryclea with blazing torches. Euryclea is described as his nurse and attendant. Telemachus lies under a woollen fleece thinking all night about his intended voyage and Minerva’s counsel.

Telemachus spends the night thinking about an intended voyage and counsel from Minerva.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3599-3696 confidence: medium

Ulysses accepts the sword and apology, girds the sword on, and the donors' servants bring presents to Alcinous' house, where his sons put them under their mother's charge.

The hosts assemble, pack, and secure valuable gifts and clothing for Ulysses before his onward sea travel.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 274-318 confidence: medium

The second poem is described as the story of Penelope and the suitors, with Telemachus’ voyage to Pylos; it resumes when Ulysses wakes in Book xiii and continues to the end of Book xxiv.

The second poem includes the episode of Telemachus’ voyage to Pylos.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6547-6648 confidence: medium

Minerva warns that suitors lie in wait in the strait between Ithaca and Samos, instructs Telemachus to sail night and day away from the islands, and tells him to go to the swineherd and send word to Penelope.

Telemachus prepares to depart while Minerva warns of an ambush and instructs him to sail away from the islands.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 confidence: high

After eating and drinking, Telemachus and Pisistratus yoke the horses and drive out. Menelaus follows with a golden goblet of wine for a drink-offering before they set out and bids them farewell, asking them to tell Nestor how he treated them.

Telemachus and Pisistratus depart by chariot after a meal and drink-offering, travel through named stops, and Telemachus later moves to his ship to set out home.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 confidence: medium

Telemachus and Pisistratus yoke the horses; Menelaus follows with a golden goblet of wine for a drink-offering and asks them to tell Nestor of his treatment of them.

Menelaus brings a golden goblet of wine so that a drink-offering may be made before Telemachus and Pisistratus set out.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 confidence: high

Telemachus asks Pisistratus to leave him at his ship rather than take him to Nestor's house, saying he must go home at once.

Telemachus asks to be brought directly to his ship because he must go home at once, and then orders his men to prepare the ship for departure.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6733-6832 confidence: high

Telemachus receives Theoclymenus’ spear, seats him beside him, the crew releases hawsers, sets mast and white sails, and Minerva sends a strong fair wind.

Telemachus and crew ready the vessel, hoist the sails, and Minerva sends a fair wind to carry the ship on course.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6733-6832 confidence: medium

Telemachus receives Theoclymenus' spear, lays it on deck, sits in the stern with him beside him, orders the sailing preparations, and Minerva sends a fresh strong wind to speed the ship.

After the ship is prepared, Minerva sends a strong favorable wind to speed it on its course.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6834-6930 confidence: medium

Phoenician traders arrive by ship; a Phoenician servant in Ctesius's house is seduced and says Taphian pirates seized her from Sidon and sold her.

The Phoenician woman reports being seized by Taphian pirates, taken over the sea, and sold; she later plans to carry off the child by ship and have him sold in foreign parts.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6834-6930 confidence: high

The woman says she is from Sidon, daughter of the wealthy Arybas, and that Taphian pirates seized her and sold her over the sea to the owner of the house.

The Phoenician woman reports being seized by Taphian pirates and sold over the sea, and she later plans to carry off the young Eumaeus in a ship for sale abroad.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6932-7022 confidence: high

A cunning messenger brings a gold necklace with amber beads to the father’s house; while the mother and servants admire and bargain over it, he quietly signals the woman.

The woman takes the child from the house after a deceptive necklace display and brings him to the Phoenician ship, which sails away with him.
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The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21268-21405 confidence: medium

A battle is won; modesty and temperance are cast out, while moderation and orderly expenditure are driven beyond the border by evil appetites.

Virtues are expelled, while personified vices are brought back to the house; later some exiled virtues may be re-admitted.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23923-24065 confidence: medium

The speaker defends sending imitative poetry out of the State, says there is an ancient quarrel between philosophy and poetry, cites hostile sayings, and acknowledges poetry's charm, especially in Homer.

Poetry is personified as an exiled figure sent from the State who may return only after making a successful defense.
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The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 8632-8770 confidence: medium

Socrates says he went down to the Piraeus with Glaucon to offer prayers to Bendis, the Thracian Artemis, and to see a new festival; after viewing processions they turn cityward and Polemarchus sends a servant to stop them.

Socrates and Glaucon leave for the Piraeus to pray to Bendis and observe a new festival before being diverted into the house gathering.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12405-12538 confidence: medium

The pantomimic poet who can imitate anything is to be worshipped as sweet, holy, and wonderful, anointed with myrrh, crowned with wool, and sent away; the State will use a rougher poet who imitates virtue for souls' health and soldier education.

The pantomimic poet is reverenced, anointed, crowned, and then sent away to another city because the law does not permit his presence.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3115-3194 confidence: low

A small remnant of genuine philosophers may remain; after tasting philosophy and seeing human life as a den of thieves and wild beasts, they stand aside from the storm under a wall and preserve innocence.

The few genuine philosophers withdraw from the storm of human life under a wall to preserve innocence and depart in peace.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 confidence: medium

False spirits shut the castle gates, win the battle, ally with desires, banish modesty and temperance, and bring back vices crowned with garlands under new names.

Modesty and temperance are expelled, while vices are brought back, crowned, and renamed; later some exiles may be restored.
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celtic

Celtic Fairy Tales ANDREW COFFEY / THE BATTLE OF THE BIRDS / BREWERY OF EGGSHELLS / THE LAD WITH THE GOAT-SKIN; lines 6550-6658 confidence: medium

A bugleman proclaims that the King of Dublin's daughter has not laughed for seven years and that the king will marry her to whoever can make her laugh three times.

After hearing the proclamation, Tom kisses his mother and sets out along the road to Dublin to attempt the princess's laughter challenge.
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Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 5935-6063 confidence: medium

The king of Tethertown’s son goes to witness the battle and learn who will be king of the creatures. He sees a great black raven fighting a snake, kills the snake, and the raven carries him over nine Bens, nine Glens, and nine Mountain Moors.

After saving the raven, the king’s son is carried over nine, six, and three Bens, Glens, and Mountain Moors, lodges at successive houses, receives a magical bundle, and returns toward home.
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Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6065-6214 confidence: medium

The true king's son says his father has a braver rod when seated in his kingly chair, and the giant understands he has the right one.

After demanding the true king's son, the giant takes him to his house and rears him as his own son.
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Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6216-6365 confidence: high

Auburn Mary warns him not to sleep because her father will kill him, then they mount the blue grey filly; she cuts an apple into nine shares and places them at the bed, kitchen door, big door, and outside.

After the wedding, Auburn Mary tells the king's son they must flee because her father will kill him, and the pair escape on the blue grey filly.
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Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 356-462 confidence: medium

Guleesh is a boy in County Mayo with a rath near his house; while watching the white moon, he wishes he were away and as free as the moon.

Guleesh wishes to leave, follows the fairy host into the rath, mounts a supernatural horse, and rides away with them.
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Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 574-680 confidence: medium

The little man strikes the young girl, says she will be without talk, warns Guleesh, and disappears with the others into the rath.

The little man and the rest of the group go into the rath and vanish from Guleesh's sight.
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Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 775-893 confidence: medium

The rath company shouts for horse, bridle, and saddle; Guleesh repeats the call, is recognized, and is told he will not get a horse because of a trick from the previous year.

The rath company repeatedly calls for horse, bridle, and saddle, then rises into the air and leaves together.
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Celtic Fairy Tales FAIR, BROWN, AND TREMBLING / JACK AND HIS MASTER / BETH GELLERT / THE TALE OF IVAN; lines 5639-5774 confidence: medium

Work becomes scarce; Ivan leaves his wife, travels east, and agrees to one year of service with a farmer for three pounds.

Ivan leaves home to seek work, gains counsel during service, and returns home able to apply that counsel successfully.
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Celtic Fairy Tales GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN / JACK AND HIS COMRADES; lines 3312-3453 confidence: high

Jack is introduced as the only son of a poor widow during a scarce summer; he asks his mother to bake his cake and kill his hen so he can go seek his fortune.

Jack leaves his widowed mother during a time of scarcity and states that he is going to seek his fortune until harvest.
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Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1150-1263 confidence: medium

Conall is introduced as a tenant in Erin with three sons; after his sons kill the nearby king’s big son, the king demands the brown horse of the king of Lochlann in exchange for sparing them from revenge.

Conall and his sons depart from Erin, cross the ocean to Lochlann, and seek the king’s brown horse.
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Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1436-1514 confidence: medium

Conall says he saw an island in the loch and came to a boat with ropes before and behind and many precious things within it.

Conall is involuntarily carried by a boat across the loch to a barren island and cannot return until after the adventure.
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Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2207-2325 confidence: high

Naois carries Deirdre, leaves Erin for Alba because of Connachar's opposition, settles by Loch-Ness, and lives happily in a tower with Deirdre, Allen, and Arden.

Naois leaves Erin for Alba, later leaves Alba unwillingly with Deirdre and returns to Erin by coracle.
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Celtic Fairy Tales IV. HORNED WOMEN. / V. CONAL YELLOWCLAW. / VI. HUDDEN AND DUDDEN. / VII. SHEPHERD OF MYDDVAI.; lines 7332-7379 confidence: high

Hartland is said to give parallels to the incidents making up the story: Swan-Maiden bride-capture, bride recognition, taboo against causeless blows, doomed breaking of the taboo, disappearance, and return as guardian spirit to descendants.

The passage lists the disappearance of the Swan-Maiden and her return as guardian spirit to her descendants.
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Celtic Fairy Tales JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN; lines 4288-4391 confidence: high

The son asks why his father is troubled, learns about the sea-maiden, says he will not oppose him, and asks for a strong sword so he can seek his fortune.

After learning he is promised to the sea-maiden, the son obtains a sword and leaves home on a black horse to seek his fortune.
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Celtic Fairy Tales JACK AND HIS MASTER / BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY; lines 5776-5904 confidence: medium

Andrew Coffey is described as quiet and decent, knowing the whole barony; one evening he finds himself in an unrecognizable demesne amid unexpected trees, bog-holes, rain, and cold March wind.

Andrew, who knows the whole barony, cannot recognize the demesne, encounters unexpected landscape features and weather, then finds a cabin he cannot account for.
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Celtic Fairy Tales JOHN D. BATTEN DREW THIS AUG. 20TH, 1801 GOOD-NIGHT / NOTES AND REFERENCES / I. CONNLA AND THE FAIRY MAIDEN. / II. GULEESH.; lines 7172-7193 confidence: medium

The editor says he omitted a journey to Rome, notes Nutt’s comparison to a similar journey of Michael Scott in Waifs and Strays, and says it does not bear on the main lines of the story.

The editor explicitly mentions an omitted journey to Rome and a similar journey associated with Michael Scott.
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Celtic Fairy Tales JOSEPH JACOBS. / CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN; lines 260-353 confidence: medium

The maiden says she loves Connla and calls him to Moy Mell, the Plain of Pleasure, where Boadag is king and there is no complaint or sorrow; she promises him a fairy crown and unfading youth.

The Fairy Maiden says she loves Connla, calls him away from mortal kin to Moy Mell, and finally departs with him.
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Celtic Fairy Tales JOSEPH JACOBS. / CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN; lines 260-353 confidence: high

The maiden says she comes from the Plains of the Ever Living, where there is no death, sin, need, or strife, and says her people dwell in round green hills and are called the Hill Folk.

The maiden describes lands without death, sin, strife, complaint, or sorrow, including the Plains of the Ever Living and Moy Mell, and directs Connla to travel there.
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Celtic Fairy Tales JOSEPH JACOBS. / CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN; lines 260-353 confidence: medium

The maiden says Connla's longing is strong, invites him into her gleaming crystal canoe, says they can reach Boadag's realm before dark, and mentions another joyful land of wives and maidens.

The maiden invites Connla into a crystal canoe; he boards it and it glides over the bright sea toward the setting sun until it disappears.
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Celtic Fairy Tales MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN; lines 3039-3170 confidence: medium

Yspathaden says hunting Turch Truith requires Drudwyn, and only Mabon son of Modron can hunt with that dog. Mabon was taken from his mother when three nights old, and his whereabouts and survival are unknown.

The hunt requires Drudwyn, Drudwyn requires Mabon as huntsman, and Mabon requires first finding Eidoel; Arthur then departs with the warriors to seek Eidoel.
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Celtic Fairy Tales THE LAD WITH THE GOAT-SKIN / JOHN D. BATTEN DREW THIS AUG. 20TH, 1801 GOOD-NIGHT / NOTES AND REFERENCES / I. CONNLA AND THE FAIRY MAIDEN.; lines 7081-7169 confidence: medium

The note identifies “Connla and the Fairy Maiden” with the old Irish “Echtra Condla chaim maic Cuind Chetchathaig” of the Leabhar na h-Uidhre and notes manuscript, translation, and metrical cante-fable details.

The passage refers to Connla and the Fairy Maiden and states that Ossian went away to Tir-nan-Og with fairy Niamh under very similar circumstances to Condla Ruad.
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Celtic Fairy Tales THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING; lines 4916-5047 confidence: medium

Before Trembling leaves, the henwife tells her not to go inside the church door and to ride home quickly when the people rise at the end of Mass.

Trembling leaves home for church but is ordered not to enter the church door and to return immediately after Mass before anyone can stop her.
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Celtic Fairy Tales VI. HUDDEN AND DUDDEN. / VII. SHEPHERD OF MYDDVAI. / VIII. THE SPRIGHTLY TAILOR. / IX. DEIRDRE.; lines 7402-7452 confidence: medium

"one of the three most sorrowful Tales of Erin" and "a specimen of the old heroic sagas of elopement"

The passage calls the tale a specimen of old heroic sagas of elopement.
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Cuchulain of Muirthemne ADVICE TO A PRINCE / CUCHULAIN'S ADVICE 295 / THE SONS OF DOEL DERMAIT / THE SILVER-WALLED ISLAND 299; lines 12521-12605 confidence: medium

The king's son offers a sea charm for finding knowledge; Cuchulain gives him an Ogham-marked little spear and tells him to take Cuchulain's seat at Emain Macha.

The passage begins with a sea charm for finding knowledge, followed by Cuchulain's voyage among islands while asking about the sons of Doel Dermait.
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Cuchulain of Muirthemne AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: medium

Maeve swears she will not "lie down on feathers" or drink ale until she sees "those two bulls fighting" before her face.

Maeve swears by her people's gods that she will not rest on feathers or drink ale until she sees the two bulls fighting.
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Cuchulain of Muirthemne BIRTH OF CUCHULAIN 5 / BOY DEEDS OF CUCHULAIN / THE SMITH'S FEAST 9 / THE TAKING OF ARMS 13; lines 546-626 confidence: medium

Jubair says the road by Emain leads to Ath-an-Foraire, the watchers' ford in Slieve Fuad, where a champion of Ulster keeps watch to fight boundary challengers; he names Conall Cearnach as the watcher that day.

Cuchulain refuses to stop, follows the road from Emain to the boundary ford, seeks the champion watch, and then continues toward Lough Echtra despite warnings about strange country.
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Cuchulain of Muirthemne BIRTH OF CUCHULAIN / THE FLIGHT OF THE BIRDS 3 / BIRTH OF CUCHULAIN 5 / BOY DEEDS OF CUCHULAIN; lines 311-377 confidence: high

Setanta, about seven years old, hears people in his mother's house discussing King Conchubar's court at Emain Macha and the sons of kings and nobles who spend time at games and hurling.

Setanta leaves his mother's house against advice, travels alone beyond Slieve Fuad, and reaches Conchubar's court at Emain Macha.
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Cuchulain of Muirthemne BIRTH OF DEIRDRE 105 / THE HUNTER'S DREAM 107 / CONCHUBAR HEARS OF DEIRDRE 109 / FLIGHT OF DEIRDRE 113; lines 4753-4837 confidence: medium

Naoise lifts Deirdre high on his shoulder and tells his brothers to hasten their steps.

Naoise takes Deirdre with him despite warnings of harm and leaves by night with his brothers and followers.
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Cuchulain of Muirthemne BIRTH OF DEIRDRE 105 / THE HUNTER'S DREAM 107 / CONCHUBAR HEARS OF DEIRDRE 109 / FLIGHT OF DEIRDRE 113; lines 4753-4837 confidence: high

They wander around Ireland in danger from Conchubar's devices; at one time Druids raise a wood before them, and Naoise and his brothers cut through it.

The group wanders through Ireland while repeatedly threatened by Conchubar's devices.
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Cuchulain of Muirthemne BOY DEEDS OF CUCHULAIN / THE SMITH'S FEAST 9 / THE TAKING OF ARMS 13 / THE DUN OF NECHTAN'S SONS 15; lines 629-706 confidence: high

Cuchulain says, "this my first adventure, and the first journey you have made with me," while Jubair fears it may be his last if he returns to Emain.

The passage repeatedly marks the expedition as Cuchulain's first adventure and says he has taken arms that day, then shows him entering hostile territory and accepting a challenge condition.
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Cuchulain of Muirthemne CONCHUBAR'S FEAST 115 / THE MESSENGER 117 / DEIRDRE'S DREAMS 119 / I20 FATE OF THE SONS OF USNACH; lines 5044-5083 confidence: high

They spend the night, go to the ships, go on the sea with many of their people, and Deirdre looks back on the land of Alban.

The group goes to the ships, sets out on the sea, and Deirdre laments leaving Alban.
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Cuchulain of Muirthemne CONCHUBAR'S FEAST 115 / THE MESSENGER 117 / DEIRDRE'S DREAMS 119 / I20 FATE OF THE SONS OF USNACH; lines 5044-5083 confidence: high

Deirdre sends love to the eastern land, says it goes ill with her to leave it, and praises its bays, harbours, plains, and green-sided hills.

Deirdre directly addresses Alban, praises its landscapes, and names beloved places as she leaves.
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Cuchulain of Muirthemne CRUNDEN'S WIFE 185 / THE GAILIANA 187 / SUALTIM AND CUCHULAIN 189 / I90 WAR FOR BULL OF CUAILGNE; lines 7993-8032 confidence: medium

Cuchulain tells Sualtim to warn the men of Ulster to avoid open plains and go into woods and valleys; when asked what he will do, Cuchulain says he must go southward to Teamhair to keep a promise to see a young girl of Fedelm's household.

Cuchulain insists on leaving for Teamhair to keep an appointment with a young woman despite Sualtim's objection that Ulster is under enemies and strangers.
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Cuchulain of Muirthemne CUCHULAIN GOES OUT 331 / THE GREY OF MACHA 333 / DEATH OF CUCHULAIN / THE WASHER AT THE FORD 335; lines 14013-14095 confidence: high

Cathbad says, "It is your red clothes she is washing ... because she knows you are going to your death against Maeve's great army."

Cathbad urges Cuchulain to turn back, but Cuchulain refuses, says death will meet him whether he stays or goes, and sends final messages.
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Cuchulain of Muirthemne Cuchulain of Muirthemne / BIRTH OF CUCHULAIN / THE FLIGHT OF THE BIRDS 3; lines 141-222 confidence: medium

The party follows the birds southward across named places; the birds are very beautiful, arranged in nine flocks linked with silver chains, with leading pairs linked by gold chains and three birds flying separately, until they vanish at nightfall.

The birds travel before the chariots across the country, and the young man later says the girls in bird form went to Emain Macha to bring the party to the house.
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Cuchulain of Muirthemne Cuchulain of Muirthemne / BIRTH OF CUCHULAIN; lines 69-138 confidence: high

In sleep, Lugh says: 'It is I myself was the mayfly that came to you in the cup,' and tells Dechtire that she and her fifty maidens must come away with him.

Lugh tells Dechtire and her maidens to come away, gives them bird appearance, and leads them to Brugh na Boinne, the dwelling-place of the Sidhe; afterward no one at Emain has tidings of them.
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Cuchulain of Muirthemne CUCHULAIN'S COMPLAINT 317 / CUCHULAIN AND THE WAVES 319 / BLANAD 321 / LEVARCHAM'S MESSAGE 323; lines 13528-13609 confidence: high

Conchubar orders Levarcham to bring Cuchulain to Emain because the army is gathered against him; he tells Cuchulain to delay, leave Dundealgan and Muirthemne, and advise with Conchubar, Cathbad, Amergin, and knowledgeable men until Ulster is ready.

Cuchulain is told to leave Dundealgan and Muirthemne for Emain; after resistance and counsel, he and Emer set out, and Dundealgan is emptied.
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Cuchulain of Muirthemne CUCHULAINATEMAIN 325 / N I A M H 327 / THE DEAF VALLEY 329 / CUCHULAIN GOES OUT 331; lines 13860-13939 confidence: high

Cuchulain accepts the apparent leave to go out; as he rises, his cloak catches, and a gold brooch falls onto and pierces his foot, which he calls a warning.

Cuchulain proceeds toward going out after a brooch warning, counsel from Cathbad, Niamh's correction, and the refusal of the horses.
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Cuchulain of Muirthemne DAIREOFCUAILGNE 309 / CONALL'S SWORD 311 / XVIII / THE ONLY SON OF AOIFE; lines 13111-13185 confidence: medium

Aoife raises Conlaoch like a king's son and sends him to Scathach to learn arms and war; he learns all Scathach can teach and is as apt as his father.

Conlaoch is trained by Scathach, receives champion's arms, is placed under formal bonds, and departs by ship to Ireland.
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Cuchulain of Muirthemne DEATH OF THE BROWN BULL 275 / THE ONLY JEALOUSY OF EMER / THETWOBIRDS 277 / ANGUS 279; lines 11648-11734 confidence: medium

Liban says Labraid is in Magh Mell, the Happy Plain; Cuchulain says he will not go until he sees Emer and sends Laeg to tell her that women of the Sidhe from the hills struck him and that he is improving.

Liban locates Labraid in Magh Mell, the Happy Plain, but Cuchulain says he will not go until he sees Emer, his wife.
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Cuchulain of Muirthemne EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283 / FAND 285 / FAND WELCOMES CUCHULAIN 287; lines 12015-12106 confidence: medium

Laeg describes Labraid as a king of great armies and his country as bright, free, truthful, without bad things, filled with music, beautiful Sidhe women, gifts, and Fand's exceptional beauty.

Laeg describes a Sidhe country of truth, beauty, music, gifts, and desirable endless life, and Cuchulain then travels there by chariot to an island.
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Cuchulain of Muirthemne FAND 285 / FAND WELCOMES CUCHULAIN 287 / EMER'S ANGER 289 / FAND'S COMPLAINT 291; lines 12200-12294 confidence: high

The narrator describes Fand's shame and troubled love for Cuchulain; in her complaint she says she will go on the journey with sorrow and would rather stay with Cuchulain than go to the sunny house of Aedh Abrat.

Fand says she will go on a journey, later says she will go with her own husband, and finally chooses to go with Manannan because Cuchulain has left her.
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Cuchulain of Muirthemne FLIGHT OF DEIRDRE 113 / CONCHUBAR'S FEAST 115 / THE MESSENGER 117 / DEIRDRE'S DREAMS 119; lines 5004-5041 confidence: medium

Fergus says one's own country is better than anything else and that it will be safe to come with him; Naoise says Ireland is dearer than Alban and that they will go with Fergus to Ireland.

Naoise agrees to go with Fergus to Ireland even though Deirdre is greatly against going and warns through a dream.
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Cuchulain of Muirthemne HIS TEACHERS 25 / THE MEANING OF THE RIDDLES 27 / THE MEANING OF THE RIDDLES 29 / THE MEANING OF THE RIDDLES 31; lines 1278-1360 confidence: high

Forgall goes to Emain with the appearance of a foreigner, claiming to be sent by the king of the Gall to speak with Conchubar and bring golden treasures, wine, and other gifts; he and his men are welcomed.

Forgall disguises himself, praises Cuchulain, recommends Scathach as necessary for perfect warrior knowledge, and secretly expects the journey's dangers to prevent Cuchulain's return.
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Cuchulain of Muirthemne LABRAID'S COUNTRY 283 / FAND 285 / FAND WELCOMES CUCHULAIN 287 / EMER'S ANGER 289; lines 12109-12197 confidence: medium

Cuchulain stays a month with Fand, bids farewell, and they agree to meet at Ibar Cinn Tracta, the yew at the head of Baile's strand.

Cuchulain stays a month with Fand, leaves her, arranges a meeting at a named yew, and later praises her as a woman from beyond the waves of the great sea.
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Cuchulain of Muirthemne N I A M H 327 / THE DEAF VALLEY 329 / CUCHULAIN GOES OUT 331 / THE GREY OF MACHA 333; lines 13942-13980 confidence: high

Cuchulain goes out; the horse turns its left side three times, is reproached by him, then sheds large round tears of blood on his feet.

Cuchulain departs in his chariot after signs from the horse, after the Morrigu's attempt to stop the journey, after Emer's warning about enchantments, and amid lament from those who know he will not return.
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Cuchulain of Muirthemne NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157 / THE WEDDING OF MAINE MORGOR; lines 6701-6800 confidence: high

The company gathers at the royal house of Cruachan, goes three times around the lawn, says farewell to Maeve and Ailell, and sets out for Rath Ini.

The company gathers at Cruachan, goes three times around the lawn, says farewell to Maine's parents, and sets out for Rath Ini.
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Cuchulain of Muirthemne THE INNKEEPER'S SON 171 / THE WAR FOR THE BULL OF CUAILGNE / QUARREL OF MAEVE AND AILELL 177 / DA IRE'S FEAST 179; lines 7534-7648 confidence: medium

Mac Roth reports to Maeve that Daire first promised and then refused the bull; Maeve says they will take him by force. The passage adds: “And this was the cause of the great war for the Brown Bull of Cuailgne.”

After deciding to take the bull by force, Maeve sends messengers to sons and allies, who come with armed men.
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Cuchulain of Muirthemne THE INNKEEPER'S SON 171 / THE WAR FOR THE BULL OF CUAILGNE / QUARREL OF MAEVE AND AILELL 177 / DA IRE'S FEAST 179; lines 7650-7702 confidence: medium

They stop a fortnight at Cruachan, eating, drinking, and resting so they will be better able for the journey and marching.

Before the army's journey, Maeve consults a Druid for a prophecy about victory and safe return.
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Cuchulain of Muirthemne THE MESSENGER 117 / DEIRDRE'S DREAMS 119 / I20 FATE OF THE SONS OF USNACH / BORACH'S FEAST 121; lines 5086-5169 confidence: medium

Deirdre's complaint recalls Glen Laoi, Glen Masan, Glen Archan, Glen Eitche, Glen-da-Rua, and Droighin with natural images and says she would not have left Droighin except that she came with her beloved.

Deirdre's complaint names several glens and Droighin, recalls their features, and says she would not have left except with her beloved.
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Cuchulain of Muirthemne THE DEAF VALLEY 329 / CUCHULAIN GOES OUT 331 / THE GREY OF MACHA 333 / DEATH OF CUCHULAIN; lines 13982-14010 confidence: high

Cuchulain goes to the house of his mother Dechtire to bid farewell; she knows he is going to face the men of Ireland and brings him wine in a vessel as usual.

Cuchulain visits his mother to bid farewell before going out to face the men of Ireland.
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Cuchulain of Muirthemne THE HIGH KING OF IRELAND / ETA IN 83 / THEBULLFEAST 85 / CONA I RE'S REIGN 87; lines 3656-3738 confidence: medium

The sons of Donn Dessa and their men are driven out; some of the Maines, the Three Red Hounds of Cualu, and other wild restless men go with them.

The spared robbers are driven out, gather other warriors, set out in ships, and meet Ingcel at sea, where an agreement is proposed.
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Cuchulain of Muirthemne THE OUTLAWS 219 / FIACHA, A DEBT 221 / MAEVE AND FERDIAD 223 / FERDIAD AND HIS DRIVER 225; lines 9434-9523 confidence: high

Ferdiad wakes in the latter part of the night after drunkenness passes, thinks of the fight, and orders his driver to harness the horses and yoke the chariot; the driver tries to dissuade him.

Ferdiad's driver urges him not to go, warns of sorrow and grief, and Ferdiad rejects the warning, saying courage is better than fear and setting out for the ford.
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Cuchulain of Muirthemne THE TAKING OF ARMS 13 / THE DUN OF NECHTAN'S SONS 15 / NECHTAN'S SONS 17 / THE RETURN TO EMAIN 19; lines 795-855 confidence: medium

Levarcham, daughter of Aedh and messenger to the king, first sees them coming and tells Conchubar that an angry chariot-fighter approaches with bleeding heads, bound wild stags, and white birds; she warns that Ulster’s best men may fall by his hand.

Conchubar says the young son of Dechtire went over the boundaries that day; he returns to Emain with signs of violence and captured animals, and the passage frames this as one of his boy deeds.
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Cuchulain of Muirthemne THE MEANING OF THE RIDDLES 27 / THE MEANING OF THE RIDDLES 29 / THE MEANING OF THE RIDDLES 31 / CUCHULAIN'S JOURNEY 33; lines 1363-1478 confidence: high

Cuchulain visits Emer before going in the ship; she reports Forgall's plan, and they promise fidelity until reunion unless death intervenes.

Cuchulain visits Emer before leaving in the ship, and they exchange promises before farewell.
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Cuchulain of Muirthemne THETWOBIRDS 277 / ANGUS 279 / EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283; lines 11833-11921 confidence: high

Laeg says women from Magh Mell overcame and bound Cuchulain and urges him: "Rise up out of death... for your strength has come," so that he may go where Labraid leads fighting men.

Liban repeatedly asks Cuchulain to go with her to her country, while the passage frames the episode around women from Magh Mell or the Sidhe.
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Cuchulain of Muirthemne THETWOBIRDS 277 / ANGUS 279 / EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283; lines 11833-11921 confidence: high

Laeg goes with the women past Magh Luada, Bile Buada the Tree of Victory, Oenach Emna, and Oenach Fidhga; Liban catches him by the shoulder and says he will not escape unless protected by a woman.

Laeg is led by Liban and the women through named places, crosses a lake in a little copper ship, reaches Labraid's island, and sees a strange precious house.
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Gods and Fighting Men BOOK EIGHT: CNOC-AN-AIR. / CHAPTER I. TAILC, SON OF TREON / CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE; lines 13483-13581 confidence: medium

Finn and his people hunt on Slieve Fuad; a stag fights with rough horns, runs through Liadhas and Cairgin, and Sceolan starts it again toward Slieve Fuad.

The hunt after the stag draws the Fianna across named terrain, after which Finn and Daire lose the rest of their people and cannot tell their direction.
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Gods and Fighting Men BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5668-5773 confidence: high

At Finn’s birth, Cumhal, Head of the Fianna, has been killed by the sons of Morna; Muirne does not dare keep Finn, and Bodhmall and Liath Luachra take him to care for him.

Finn is removed from his mother and raised secretly in the woods because his father’s enemies threaten him.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8538-8633 confidence: medium

The Fianna hunt at Toraig; Finn and six men pursue a wild, beautiful fawn to Slieve-nam-Ban, where it puts down its head and vanishes into the earth.

A hunting pursuit carries Finn's party from Toraig to Slieve-nam-Ban; after the fawn vanishes and a storm falls, Caoilte discovers a lighted Sidhe house.
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Gods and Fighting Men Book III. The Battle of the White Strand / Book IV. Huntings and Enchantments / Book VI. Diarmuid / Book VII. Diarmuid and Grania; lines 602-619 confidence: medium

“Chap. I. The Flight from Teamhair”

Book VII includes consecutive chapter titles “The Flight from Teamhair” and “The Pursuit.”
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Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11732-11825 confidence: high

Diarmuid and Grania go westward along the Sionnan; Diarmuid kills and cooks a salmon; they cross the stream to eat as Angus had instructed, then continue westward to sleep.

Diarmuid and Grania repeatedly move westward, shelter in a cave, and are sought by champions sent by Finn to find a hidden enemy.
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Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11919-12018 confidence: high

Diarmuid tells Grania about the strangers, the three chained hounds ready to hunt him, the bound kings, and the need to leave the cave before Finn and the hounds arrive.

Diarmuid and Grania leave the cave to avoid Finn and the hounds, and the hounds later track them across multiple places.
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Gods and Fighting Men BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14265-14357 confidence: medium

The passage states that this was the last time Finn, Oisin, and the Fianna were gathered together, and that afterward they wore away one by one.

The passage explicitly marks the final gathering of Finn, Oisin, and the Fianna and says the group wore away afterward one by one.
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Gods and Fighting Men BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY / CHAPTER III. THE HOUND; lines 7030-7050 confidence: medium

The three sons of the King of Iruath and the hound with them are seen no more by Finn and the Fianna.

The three sons of the King of Iruath and the hound are seen no more by Finn and the Fianna.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10962-11050 confidence: high

The horse follows its master at full gallop with Conan and thirteen men on it; Conan cannot get down and calls on Finn to follow them wherever they are carried and bring them back to Ireland.

Conan, thirteen men, and then Liagan are carried away by the big man's horse, with Conan calling for Finn to follow and bring them back.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11052-11153 confidence: high

Finn and Oisin agree that Finn will go with fifteen others on the track of the fifteen people brought away from him, while Oisin remains to guard Ireland with the Fianna.

Finn organizes a party to follow the track of the fifteen people brought away from him, and the group departs by ship over the sea until they reach the cliff and track of the Hard Servant.
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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 11259-11268 confidence: high

The Fianna watched to see the Hard Servant ride away again with his long-legged horse.

The Hard Servant is expected to ride away, but instead vanishes, leaving only mist stretching toward the sea.
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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 remembers a wide place with hills, valleys, streams, and woods, shut in by high cliffs with no escape.

The child is raised in an enclosed place, later awakens on a hillside, and after searching cannot find the place where he was brought up.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2570-2646 confidence: medium

A great mist and darkness surround the group; they hear a rider, Conn fears being taken to a strange country, and the rider throws three spears before stopping and welcoming Conn.

Conn's company is enclosed by mist and darkness, fears being brought to a strange country, meets a rider, and is led to a beautiful plain and royal house where revelation follows.
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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

Bres and Elathan seek Fomor help; Bres proposes to go to Ireland with seven battalions, fight Lugh the Ildánach, strike off his head, and bring it to Berbhe.

Bres orders ships prepared, provisions loaded, an army gathered and armed, and the force sets out by sea toward Ireland.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12416-12431 confidence: medium

Diarmuid stands on a high bough of the tree, rises by the shaft of his spear, and lands on the grass beyond Finn and the Fianna.

Diarmuid escapes Finn and the Fianna by leaping from a high tree bough with the aid of his spear and landing beyond them.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2895-2981 confidence: medium

The Tuatha de Danaan, after defeat, refuse the sway of the sons of Miled; Manannan chooses beautiful hills and valleys for them and sets hidden walls that men cannot see through but the Tuatha can see and pass through.

The Tuatha de Danaan, after being beaten, refuse the sway of the sons of Miled and withdraw to separate hidden places protected by Manannan's enchantments.
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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 6463-6553 confidence: high

Aoife, daughter of the King of Lochlann and wife of Mal, hears praise of Lugaidh's Son, falls in love with him, and plans to go to Ireland with nine foster-sisters while Mal is hunting.

Aoife leaves Alban, crosses the sea with nine foster-sisters, and comes to Ireland looking for Lugaidh's Son, whom she loves because of the praise she heard.
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Gods and Fighting Men CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13696-13783 confidence: high

Finn, Garraidh, and Caoilte discuss the battle in which Cumhal was killed; Garraidh admits that he and the sons of Morna killed Cumhal after Cumhal had banished them abroad for sixteen years.

Garraidh says the sons of Morna were banished to several distant countries for sixteen years and then came back to Ireland.
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Gods and Fighting Men CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13696-13783 confidence: medium

Goll recounts conflicts after being forced from Ireland, campaigns in Britain, Fionnlochlann, and the Saxon country, Cumhal's fall by him, and his claim that Finn's tribute is for Fianna protection.

Goll explains his present rent by recounting expulsion from Ireland, violent campaigns in Britain, Fionnlochlann, and the Saxon country, and return to Ireland where Cumhal fell by him.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14360-14451 confidence: high

Patrick asks about Oisin leaving Finn and the Fianna with Niamh; Oisin describes turning west over the sea with Niamh and seeing palaces, a deer and hound chase, and a mounted girl with a golden apple pursued by a mounted young man with a sword.

Oisin and Niamh travel west over the sea, pass strange sights and a storm, and arrive in the Country of the Young, where youth and delights are promised.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14453-14543 confidence: medium

Oisin says he did not feel time passing, asks leave to see Finn and his comrades, and Niamh warns that if he gets off the horse or touches ground he will never return and will become old, blind, and withered.

The riders report that a young girl came looking for Finn’s son and that he went away with her to the Country of the Young; Niamh later appears as the one giving leave and a farewell kiss.
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Gods and Fighting Men CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL; lines 12434-12548 confidence: medium

Diarmuid reproaches Grania, saying she brought him from his lord's house, caused his banishment, and cost him his people, lord, ships, treasure, country, kindred, quietness, honor, and the Fianna.

Diarmuid says Grania brought him away from his lord's house and that he lost Finn, the Fianna, kin, country, wealth, and honor for the sake of her love.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1360-1458 confidence: medium

Lugh at Teamhair learns that the Fomor have landed at Eas Dara and spoiled Bodb Dearg's country; he prepares Aonbharr, seeks Nuada's help, and Nuada is unwilling to avenge Bodb Dearg's loss.

Lugh leaves Teamhair after Nuada's refusal, asks kin to gather the Riders of the Sidhe, and travels toward the Fomor and their spoils.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1662-1763 confidence: medium

Tuireann says Lugh wants the fine for use before battle with the Fomor but wants the brothers to die seeking it. Ethne rebukes the killing of Lugh's father, the brothers speak of brave deeds, and Ethne laments their exile.

Ethne laments seeing the brothers driven out from their own country, and they push the curragh from the Irish shore to begin the quest.
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Gods and Fighting Men CHAPTER III. CONN CRITHER / CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA; lines 7457-7503 confidence: medium

Credhe gives each of the Fianna a battle dress. Finn says she should come with them until the journey's end is known. She comes with a great herd of cattle, supplies new milk through a battle lasting a year and a day, and her house receives the wounded for healing.

The Fianna set out from Credhe's house, move through named places, make shelters, and prepare for the coming battle.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14163-14262 confidence: medium

The woman tells Finn that she is Niamh of the Golden Head, daughter of the King of the Country of the Young, has come from over the sea, and loves Oisin for his bravery and comeliness.

Niamh, a royal woman from the Country of the Young, calls Oisin to leave with her; he accepts, farewells his kin, and departs on her horse.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14163-14262 confidence: medium

The horse goes to the strand, shakes itself, neighs three times, and makes for the sea; Finn and the Fianna give three sorrowful shouts, and Finn says he has no hope of seeing Oisin return.

After Oisin leaves, Finn laments that he is without hope of ever seeing him come back again.
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Gods and Fighting Men CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2649-2741 confidence: medium

The Tuatha de Danaan had sway over Ireland; the Sons of the Gael, led by the sons of Miled, came from the south to avenge Ith, and their Druids foretold settlement on a western island.

The Druids of the Sons of the Gael say they will have no country to settle until they come to an island in the west, and that their descendants will possess it if they do not.
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Gods and Fighting Men CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2743-2819 confidence: medium

The Sons of the Gael go back into their ships, draw up anchors, move out to the length of nine waves, and the Men of Dea raise a great wind by enchantments and spells that scatters the ships.

The Gaels leave the shore and move to the distance of nine waves before the enchanted storm begins.
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Gods and Fighting Men CHAPTER III. THE HOUND / CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND; lines 7085-7129 confidence: medium

The armies set out in ships; wind and waves rise, with sounds of sea-women, frightened birds, and breaking ropes and sails.

The armies set out in ships and continue over the sea toward Ireland.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6556-6657 confidence: medium

The Lad leaps over hills and valleys to the sea, crosses two sticks so that a great ship rises from them, sails over the sea, and reaches the house of the King of the Floods.

The Lad leaves Finn's place, makes a ship from two sticks, crosses the sea, returns to Ireland with the cauldron, and reduces the ship to sticks again.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11427-11493 confidence: medium

After the sleepers are overcome, Grania asks Diarmuid to take her love and bring her away that night; Diarmuid refuses because she is promised to Finn.

Grania, promised to Finn, asks Diarmuid to take her away; when he refuses, she places him under Druid bonds to bring her out before Finn and the king wake.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11427-11493 confidence: high

Diarmuid says Finn is a great lover and keeps Teamhair's gates; Grania proposes a side door of escape, and then says Diarmuid may pass over the walls by spear shafts while she goes through the door.

Diarmuid says Finn keeps Teamhair's gates; Grania names a side door of escape and a method for Diarmuid to pass over the walls by spear shafts.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11495-11553 confidence: high

Diarmuid asks what to do about the bonds laid on him; Oisin, Osgar, Caoilte, and Diorraing respond, with several advising him to follow Grania and warning of Finn or death.

Diarmuid acts after discussing bonds laid on him, takes his weapons, leaves the dun, and begins the flight with Grania.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9373-9384 confidence: medium

Caoilte and Cascorach bid farewell; Fermaise stays with the hill-people for a while.

Caoilte and Cascorach leave the hill after the farewell, and the people of the hill lament after them.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3598-3698 confidence: high

Midhir invites Etain to his wonderful country, where the people are beautiful and unblemished, the young never grow old, mead and wine flow, there is no care or sorrow, and they see others while not being seen.

Midhir asks Etain to come with him and describes his country as beautiful, free of old age, care, and sorrow, with abundant drink and feasting.
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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: high

Midhir returns to Teamhair; Eochaid gathers fighting men and shuts the doors. Midhir says he courted Etain for a year; Etain says she will go if Eochaid gives her up, but Eochaid permits only the promised embrace.

Eochaid guards the hall against force, but Midhir takes Etain in his arm, kisses her, and rises through the roof with her.
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Gods and Fighting Men CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE; lines 12687-12797 confidence: medium

Finn has a ship prepared with food and drink and sails or rows with a thousand men for nine days to harbour in the north of Alban.

Finn repeatedly leaves by ship or sea travel to obtain help first from the King of Alban and later from his nurse in the Land of Promise.
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Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4449-4531 confidence: high

Ciabhan is described as exceptionally beautiful; women love him, the Fianna's men become jealous, and Finn sends him away.

Ciabhan is sent away because of jealousy among the Fianna and leaves Ireland in a curragh.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9905-9956 confidence: medium

The Red Woman says she is going to the Country of the Young and will bring Finn with her if he wishes.

The Red Woman offers to take Finn to the Country of the Young, and Finn refuses to abandon his own country.
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Gods and Fighting Men CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS / CHAPTER VIII. THE KING OF ULSTER'S SON; lines 7652-7736 confidence: medium

News of the battle reaches the King of Ulster. His twelve-year-old son asks to help Finn, but his father says he is too young and shuts him up with twelve foster-brothers as guards.

The boy is deemed too young, confined by his father, persuades his guardians to leave, arms himself, and journeys to aid Finn and the Fianna.
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Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11556-11654 confidence: medium

At Teamhair, Diarmuid and Grania are found missing; Finn is overcome by jealousy, sends trackers, follows to the ford on the Sionnan, and threatens the trackers if they cannot recover the trail.

Diarmuid and Grania are missing from Teamhair, Finn pursues them with trackers and the Fianna, and Diarmuid says Grania escaped with him from her father and Finn.
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Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11556-11654 confidence: medium

At Brugh na Boinne, Angus Og is shown Diarmuid's danger. Diarmuid is named as Angus's former pupil and dear foster-son. Angus comes with the clear cold wind, unseen by Finn or the Fianna, and offers to bring both under his cloak.

Angus Og arrives unseen, offers concealment under his cloak, and brings Grania out without Finn or the Fianna knowing.
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Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11656-11729 confidence: medium

Finn warns his battalions not to let Diarmuid pass unknown. Diarmuid rises on his spear-staves, makes a high leap beyond Finn's people, calls back that he has passed them, goes west, and then follows Angus and Grania's track to Ros-da-Shoileach.

Diarmuid is explicitly described as flying before Finn, escapes Finn's immediate force, goes west, reunites with companions, and receives advice for continued movement.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12800-12889 confidence: high

At Rath Grania, Diarmuid hears a hound voice three times in the night; Grania restrains him, attributes the event to the Tuatha de Danaan on account of Angus, and advises specific weapons, which he refuses.

The hound voice wakes Diarmuid three times; after daylight he follows it out from Rath Grania toward the fatal encounter.
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Gods and Fighting Men CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE; lines 9645-9707 confidence: medium

Ethne stands before Finn and puts him under heroic bonds to come out; Finn goes out, unnoticed by all in the house except Caoilte, who follows.

Ethne uses bonds that a true hero never broke to compel Finn to come out of the house.
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Gods and Fighting Men CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS / CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON; lines 7739-7820 confidence: high

Fergus rebukes the High King's son for playing ball while strangers take the country. The youth becomes ashamed, throws away the stick, gathers one thousand and twenty young men without leave, goes to Finntraigh, and is welcomed by the Fianna.

Fergus shames the High King's son for playing while strangers take the country; the youth throws away the stick, gathers young men, departs to Finntraigh, and seeks battle service.
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Gods and Fighting Men CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9710-9744 confidence: medium

A very tall man comes out of the hill, asks Finn to free the pig, brings the company into the Sidhe hill at Glandeirgdeis, and strikes the pig with a Druid rod so that it changes into a beautiful young woman called Scathach, the Shadowy One.

Finn's company enters the hill of the Sidhe at Glandeirgdeis and later wakes outside on the mountain where the encounter began.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4093-4219 confidence: high

The woman says she brings an apple-tree branch from Emhain, a far island with shining horses and games on the White Silver Plain.

A strange woman describes Emhain and the Land of Women, instructs Bran to set out over the clear sea, and Bran departs with companions.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4257-4355 confidence: medium

On the third visit the stranger asks for Ethne, Cormac's wife, and leaves with her; Cormac follows, but a thick mist on the Plain of the Wall leaves him alone on a great plain.

Cormac pursues the stranger, a thick mist separates him from his followers, and he finds himself alone among supernatural duns and beings.
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Gods and Fighting Men CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4534-4605 confidence: high

Connla is with Conn on the Hill of Uisnach, sees a woman in wonderful clothing, and hears her say she comes from Tir-nam-Beo, a land where death does not come, with lasting feasts and people called the Sidhe.

A Sidhe woman from a land without death calls Connla to otherworld plains, and he finally leaves by boat across the sea and does not return.
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Gods and Fighting Men CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4534-4605 confidence: medium

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

Connla is invited into a shining ship and is seen sailing away in a shining boat across the sea, far off and mist-like.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4608-4693 confidence: high

Cathmann of Fresen arrives with nine ships, captures Liban, Tadg's brothers, and many Munster people, takes Liban as wife, and forces Airnelach and Eoghan into labor with poor food and muddy water.

Liban, Tadg's brothers, and many Munster people are taken away; Tadg prepares a vessel and sets out to look for his people.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4608-4693 confidence: high

Tadg escapes, has forty fighting men and one living captive, hears news from the captive, and orders a strong curragh built with forty ox-hides, equipment, and provisions for a year.

Tadg and his men travel in a provisioned curragh over a stormy sea for twenty days and nights, encounter marvelous sea life, and reach strange islands.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4900-5031 confidence: medium

Laegaire is introduced as a visitor to Magh Mell; near Loch na-n Ean he, his father, and the men of Connacht see an armed golden-haired man coming through the mist.

Fiachna comes from the lake, Laegaire follows him down into it with fifty men, and the destination is linked with Magh Mell, the Happy Plain.
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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 8360-8448 confidence: medium

Finn asks for a long-shaped pale-gold basin with water, puts his face in the water and his hand over his face, learns that the King of Britain's son took the hounds, and has a pursuit party chosen and armed.

Nine armed Fianna are chosen, set out after Arthur, defeat his party, and return to Ireland with the hounds and Arthur as prisoner.
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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 10402-10461 confidence: medium

At Slieve Crot, Finn and his men see a richly dressed woman who names herself Etain of the Fair Hair, daughter of Aedh of the White Breast from the hill of the Sidhe at Beinn Edair, and says she seeks a Fianna man to race.

A woman appears at Slieve Crot, challenges the Fianna to run, and leads them to the hill of the Sidhe at Beinn Edair, where they are hosted and the purpose of the summons is explained.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5033-5138 confidence: medium

Aoife develops jealousy and hatred, feigns sickness, and takes the children in a chariot; Fionnuala knows by dream that treachery is in Aoife's mind but cannot escape.

Aoife yokes a chariot and takes the four children toward Bodb Dearg's house, while Fionnuala senses death or destruction planned against them.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5140-5242 confidence: medium

Aoife says the term will last until the Woman from the South and the Man from the North come together, and assigns three hundred years at Loch Dairbhreach, three hundred at Sruth na Maoile, and three hundred at Irrus Domnann and Inis Gluaire.

Aoife assigns the transformed children to successive water locations and describes these as their journeys from then on.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5244-5359 confidence: medium

The two gatherings remain around Loch Dairbhreach for three hundred years; Fionnuala then says only one night remains of their time there, and the sons of Lir sorrow at going to the Maoil.

The swan-children spend three hundred years at Loch Dairbhreach, then depart from kin and companions to the cold sea of the Maoil.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5476-5601 confidence: medium

After their three hundred years at Maoil are complete, Fionnuala says they must go to Irrus Domnann, where there will be no rest, standing ground, or shelter from storms.

After three hundred years at Maoil, Fionnuala declares that they must leave for Irrus Domnann, where they suffer another appointed period before moving on.
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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 264-326 confidence: medium

Oisin or Bran, son of Febal, "rides or sails in an enchanted ship to some divine country" seeking delighted companionship or love with faces that never fade.

Oisin and Bran are described as riding or sailing in an enchanted ship to a divine country.
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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 328-416 confidence: medium

Invisible life is described as perfected and lasting ordinary life; invisible people are images in water; knowledge of the gods comes from fragmentary mythology, and old stories are linked to country apparitions.

The gods or Men of Dea are overcome by men and then make hidden dwellings in hills, while the passage repeatedly characterizes them as invisible.
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More Celtic Fairy Tales XL. THE LEGEND OF KNOCKGRAFTON. / XLI. ELIDORE. / XLII. THE LEECHING OF KAYN'S LEG. / XLIII. HOW FIN WENT TO THE KINGDOM OF THE BIG MEN.; lines 6960-6970 confidence: medium

“XLIII. HOW FIN WENT TO THE KINGDOM OF THE BIG MEN.”

The title presents Fin as going to the Kingdom of the Big Men, and the parallels note relates the tale to Brobdingnag and to over-sea giants.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1739-1888 confidence: high

The little man says, "that barrel will never be empty as long as you live," and says he is going to the Fortress of the Fairies to play music for the good people.

Paddy is taken from beside his sleeping wife, wakes riding a broom near Doon-na-shee, and enters the fairy hill when it opens after the little man's words.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1891-2029 confidence: medium

A king with three sons dies; the youngest son receives only an old white limping garron.

The youngest son receives only an old white limping garron after his father's death and sets out with it.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2435-2585 confidence: high

After Owen falls asleep, a knock tells him to take a letter from the master to America; he takes the letter and travels to the foot of Sliabh Charn.

In sleep Owen is summoned to carry a letter from the master to America and starts a journey westward.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2588-2697 confidence: high

Morraha's wife forbids him to return, but he plays again; the Red Champion wins and lays Druid bonds until Morraha brings the sword of light and news of Anshgayliacht's death.

After losing the fourth game, Morraha must travel under Druid bonds until he obtains the sword of light and death-news of Anshgayliacht.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2588-2697 confidence: high

Brown Allree puts her head in the bridle; Morraha rides silently despite her attempt to make him speak, then feeds her a toasted loaf and ale when she speaks and asks for dinner.

Brown Allree carries Morraha across three miles of fire, a steel-thistle hill, and three miles of sea in leaps.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 345-475 confidence: medium

The swan-children delight the Milesian clans with sweet fairy music, then Fingula sings farewell and they fly to the Moyle between Erin and Albain until the appointed condition involving Deoch and Lairgnen.

Fingula's lay says the siblings will go away from the haunts of men into the Moyle, and they fly from the lake to the sea between Erin and Albain.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 477-610 confidence: high

“Jack the Cunning Thief” begins: a poor farmer’s three sons go to seek their fortune; Jack, the youngest, loves snares, tracking, and tricks, and takes the lonesomest road after they part at cross-roads.

The poor farmer’s three sons go to seek their fortune, part at cross-roads, and Jack, the youngest, chooses the lonesomest road.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3498-3607 confidence: high

The gold feather is admired; the king becomes absorbed with it and proclaims that he will give his daughter and half his kingdom for the bird, dead or alive.

The king promises marriage and half the kingdom for the golden bird, after which the brothers set out and the youngest is guided toward the bird's distant palace location.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4776-4899 confidence: medium

Lusmore perceives the singing is within the moat, grows tired of the unchanging repetition, and during the pause adds “augus Da Cadine” to the tune while singing with the voices.

Lusmore adds words to the repeated fairy song; the fairies delight in the addition and bring him among them with whirlwind speed.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5012-5100 confidence: high

Elidore, a widow's son in the days of Henry Beauclerc, is trained at the monks' Scriptorium, learns letters poorly, and is increasingly beaten with the rod when he forgets them.

Elidore is punished by the monks and runs away into the forest, beginning the episode.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5448-5540 confidence: medium

The speaker follows his brother's advice, prepares a ship, sets off alone, is overtaken by mist, and reaches an island with many ships anchored near it.

The speaker sails alone, is overtaken by mist, and reaches an island with many ships whose crews have been killed by the giant.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5543-5632 confidence: medium

The storyteller says he returned with his mother, sister, and the daughter of the King of the Universe, married her, named his first son Machkan-na-skaya-jayrika, and soon faced hostile forces seeking compensation for the King of the Red Shield and for the daughter of the King of the Universe.

The narrator is pursued by many ships after hostile forces seek compensation; he flees over the ocean and escapes when a thick dark mist causes the pursuers to lose sight of him.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5634-5727 confidence: high

The narrator waits in the Wet Mantle until his two sons are grown; the sons ask about seeking their mother, and each traveler takes a separate ship.

The sons ask about seeking their mother, ships are prepared, and each traveler goes his own way.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5823-5916 confidence: high

Fin readies his coracle, sails through wind and sea, reaches the Kingdom of the Big Men, goes ashore, and draws up the coracle in grey grass.

The passage opens with Fin preparing a coracle, sailing over the sea, and arriving in the Kingdom of the Big Men.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6016-6143 confidence: high

After a year, Cormac declares that he will follow the same path taken by his wife, son, and daughter.

Cormac deliberately follows the path of his taken family, is enclosed by magical mist, and reaches a marvellous plain with strange sights and a house where Manannan is ultimately revealed.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6145-6251 confidence: high

The younger brother overhears the poisoning attempts, warns the elder, and the brothers flee with a bottle of the suspected drink.

The younger brother warns the elder about the poisoned drink and chooses to leave the house with him.
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More Celtic Fairy Tales XXXVIII. THE RUSSET DOG. / XXXIX. SMALLHEAD AND THE KING'S SON. / XL. THE LEGEND OF KNOCKGRAFTON. / XLI. ELIDORE.; lines 6897-6923 confidence: medium

Davies tells of a door in a rock near a cave in the mountains of Brecknock, left open for Mayday, through which men entered and reached a fairy island in a lake.

The Brecknock parallel describes a door in a rock near a cave in the mountains that allows entry to a fairy island.
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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 3931-4017 confidence: medium

Fuamnach, jealous of Etain, changes her by magic into a butterfly and raises a tempest that drives her from the palace for seven years across Erin.

Fuamnach changes Etain into a butterfly and sends a tempest that drives her away for seven years across Erin.
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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: high

Midir the Proud is revealed as the being in Ailill's shape, Etain's Danaan husband, and the one who cast magic slumber; he woos her to the Land of Youth and says Fuamnach is dead.

Midir invites Etain to fly with him to the Land of Youth; the lyric describes an abundant, changeless realm, and the narrator identifies it as the country of the Dead.
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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

Eochy surrounds Tara with armed men; during the feast Midir appears, holds spears in his left hand, puts his right arm around Etain, and both rise through a roof-window.

Midir puts his arm around Etain, the pair rise into the air and vanish through a roof-window, and observers then see two white swans flying toward the fairy mountain.
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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

Dectera and fifty girls disappear for three years; birds destroy crops near Emain Macha and lure Conor's party toward the Fairy Mound of Angus on the Boyne.

Birds destroy the fields and lure Conor's party to the Fairy Mound of Angus and the fairy palace by the Boyne.
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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 4783-4877 confidence: high

Cuchulain returns to Emain Macha, considers how to prepare for war and heroic deeds, hears of Skatha in the Land of Shadows, and goes overseas through dangers to find her.

Cuchulain leaves after Emer's challenge, goes overseas through dangers, and seeks Skatha in the Land of Shadows to learn extraordinary feats of arms.
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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 4879-4959 confidence: medium

King Conor and Ulster lords see a young lad crossing the sea in a bronze boat with gilded oars; the lad casts sling stones at sea-birds, brings them down alive, and performs other feats.

A young lad crosses the sea in a bronze boat, arrives among the Ulstermen, refuses dismissal, and defeats or binds warriors sent against him.
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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 4961-5049 confidence: medium

After a year and a day of warfare training under Skatha, Cuchulain returns to Erin eager to test his prowess and win Emer; he orders his chariot harnessed and sets out on a foray toward Connacht’s borders.

After a year and a day under Skatha, Cuchulain returns eager to test his prowess, win Emer, and sets out by chariot on his first foray.
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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 5138-5209 confidence: high

Deirdre asks to meet Naisi, implores him to save her from Conor, and he vows to be hers; Naisi, Ardan, and Ainlé carry away Deirdre and Levarcam, sail to Scotland, avoid the King of the Picts, and settle in Glen Etive.

Deirdre seeks rescue from Conor; Naisi vows to be hers, secretly carries her away with his brothers, escapes Conor’s pursuit, and sails to Scotland.
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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 5138-5209 confidence: high

Deirdre asks to meet Naisi, implores him to save her from Conor, and he vows to be hers; Naisi, Ardan, and Ainlé carry away Deirdre and Levarcam, sail to Scotland, avoid the King of the Picts, and settle in Glen Etive.

Naisi, Deirdre, and the brothers dwell in Glen Etive by a lake, living in the wild wood by hunting and fishing and seeing almost no one else.
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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 5211-5289 confidence: medium

Fergus returns to Emain Macha, finds the sons of Usna slain and his own sons dead or traitorous, curses Conor, vows vengeance with fire and sword, and goes to Connacht.

After finding the sons of Usna slain and his own family dishonored, Fergus vows vengeance and leaves Emain Macha for Connacht to serve Ailell and Maev.
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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 6004-6093 confidence: medium

Cuchulain sees apparent smoke, red flame, and Emer’s corpse at Emain Macha, but finds Emer alive; after farewells, Dectera’s wine turns to blood, and Cuchulain says his life’s end is near.

Cuchulain is urged by Emer, Dectera, and Cathbad to refrain or wait, but he refuses, says he will not return alive, and proceeds toward battle.
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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 7183-7292 confidence: high

On a misty summer morning by Loch Lena, Finn, Oisín, and companions see a beautiful maiden in queenly dress approach on a snow-white steed adorned with silver shoes and gold.

Niam, daughter of the King of the Land of Youth, comes from afar for love of Oisín, asks him to accompany her, and he leaves on her fairy steed.
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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 7294-7378 confidence: high

Oisín’s end is introduced as strange because he saw the wonders of the Land of Youth with mortal eyes and survived to tell of them.

Oisín leaves Erin on a white horse that runs over the waves, passes through a disorienting haze, and reaches the Land of Youth.
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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 7468-7558 confidence: medium

Bran and Skolawn chase a fawn from the Hill of Allen to Slievegallion, a mountain compared to Slievenamon as a focus of Danaan magic; Finn finds a weeping lady by the lake who binds him by geise to retrieve her gold ring.

Finn’s hounds pursue a fawn from the Hill of Allen to Slievegallion, where the animal disappears and Finn encounters the enchanted lake episode.
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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 7560-7654 confidence: medium

The passage introduces the “Colloquy of the Ancients” as a thirteenth-century Ossianic collection of stories in a mythical framework, opening with Keelta, Oisīn, and the remaining Fianna warriors after Gowra meeting at Camha’s dūn.

After a final meeting of aged Fianna remnants, Keelta and Oisīn resolve to separate and take different paths.
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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 7656-7719 confidence: high

Finn, Keelta, and five other Fianna champions hunt at Torach and chase a beautiful fawn all day.

The passage states that a fawn chase is a common prelude to an adventure in Fairyland, and later explains that the fawn was a maiden sent to entice the Fianna to the fairy palace.
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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 7807-7905 confidence: medium

During a Fianna hunt in Munster, the Gilla Dacar arrives as a misshapen churl with a raw-boned mare, asks for service, is accepted by Finn, and is mocked by riders mounting his steed.

The Gilla Dacar enters service, is mocked, runs westward, and his mare carries Fianna riders into the sea toward the fabled West.
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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 7907-7984 confidence: high

Finn and the remaining Fianna decide to fit out a ship to search for their comrades, voyage many days, reach a cliff-guarded island, and send Dermot up the cliffs into a delightful uninhabited land.

Finn and the remaining Fianna fit out a ship and voyage for many days to search for comrades who have disappeared.
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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 7986-8072 confidence: medium

The narrator says the Dermot and Grania tale closely resembles the Deirdre tale or Fate of the Sons of Usna in plot outline: older suitor, younger lover, flight, pursuit, treacherous reconciliation, death of the rival, and recovery of the lady, while differing strongly in tone.

The passage’s synopsis and Grania narrative describe a maiden betrothed to older Finn who chooses Dermot, a younger warrior associated with Finn’s company, and flees with him.
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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 8074-8171 confidence: medium

The tale recounts episodes in which Dermot is attacked or besieged by the Fianna, aided by Angus Ōg's magical devices, and chased across Ireland with Grania; dolmens are called “Beds of Dermot and Grania.”

The passage summarizes Dermot and Grania being chased across Ireland by the Fianna and associates dolmens with their resting places.
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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 8297-8389 confidence: high

The Voyage of Maeldūn is introduced as an early Irish wonder-voyage in the Book of the Dun Cow and other sources, involving romance adventures outside earthly space and time, believed earliest and a model for other such voyages; the narrator says it is Christian in atmosphere and teaches obedience to wizardly oracular injunctions.

The Voyage of Maeldūn is introduced as part of a class of Irish wonder-voyages involving adventures outside ordinary earthly space and time.
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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 8391-8501 confidence: high

At the graveyard of the ruined church of Doocloone, Maeldūn stands on a scorched flagstone; Briccne says he should avenge the man burnt there, and Maeldūn is told Ailill was slain by reavers from Leix.

After learning that Ailill was killed by reavers from Leix, Maeldūn asks the way there and is told he can go only by sea, leading to the building and launch of a boat.
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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: high

Modern readers are said to associate British legend with Caerleon-on-Usk, the Round Table, the Grail Quest, Lancelot's love for the queen, a last battle, and wounded Arthur's immortal voyage to Avalon.

The familiar saga summary mentions Arthur's voyage to Avalon while sorely wounded but immortal, and Geoffrey's account has Arthur carried mysteriously to Avalon to be cured; Avalon is described as fairyland or a Land of the Dead.
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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 10159-10256 confidence: high

After two years of subsistence, the group goes into Lloegyr to seek craft work. Manawyddan and Pryderi make saddles, housings, shields, and shoes, but rival craftsmen repeatedly oppose or drive them away.

After two years of subsistence in the emptied land, Manawyddan proposes going into Lloegyr to seek a craft for support.
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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 10513-10603 confidence: high

Kilhwch is son of Kilydd and Goleuddydd and cousin to Arthur; after his mother’s death, a jealous stepmother imposes a destiny that he must obtain Olwen daughter of Yspaddaden Penkawr, and he sets out for Arthur’s court on his father’s advice.

Kilhwch’s jealous stepmother imposes a condition that he cannot have a wife until he obtains Olwen, and Kilhwch departs to seek Arthur’s help.
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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 10781-10883 confidence: high

The narrator says this material is medieval romance rather than Celtic mythology; the Celtic Land of Youth may have remotely suggested Arthurian regions of beauty and mystery, but the scenery, motives, and incidents are different.

The narrator describes the Arthurian knight riding into an unknown world of peril and delight, and both Kymon and Owain ride out to seek the adventure of the Black Knight and the fountain.
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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 10885-10964 confidence: high

Peredur is a seventh son, said to be marked by destiny for high and strange fortunes; his father Evrawc and six brothers have fallen in fight, so his mother raises him in a forest away from chivalry, warfare, war-horses, and weapons.

Peredur is raised in the forest ignorant of chivalry, sees Arthurian knights, learns about equipment, imitates it, receives his mother's blessing, and sets out toward Arthur's Court.
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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 10966-11052 confidence: medium

Owain finds Peredur dragging the fallen enemy and shows him how to unfasten the armor; Peredur takes the armor, weapons, and horse and rides out for further adventures.

After taking the knight's equipment, Peredur leaves court seeking further adventures and later enters a Grail-like sequence of castles and tests.
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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

Ceridwen as black hen swallows the grain; after nine months she bears him as an infant, spares him because of his beauty, wraps him in a leather bag, and casts him into the sea.

Ceridwen cannot kill the infant because of his beauty, wraps him in a leather bag, and casts him into the sea.
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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 9573-9676 confidence: medium

Merlin descends upon Bardsey Island with nine attendant bards, taking the Thirteen Treasures of Britain, which are thereafter lost to men.

The passage presents Myrddin/Merlin's western descent and a related Kronos island report as a British story of the Sun-god descending into the western sea and being imprisoned by darkness with powers of light and life.
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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 9964-10058 confidence: medium

Branwen raises a starling, ties a letter under its wing, and sends it to Bran at Caer Seiont; Bran prepares a hosting for Ireland and leaves Britain under Caradawc and six chiefs.

Bran receives Branwen's letter describing her condition and immediately prepares a great hosting and sails to Ireland.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13117-13296 confidence: medium

Diuran and Germān are listed as companions of Maeldūn on his wonderful voyage.

Diuran and Germān are indexed as companions of Maeldūn on his wonderful voyage.
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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 13871-14031 confidence: medium

Maeldun is listed as son of Ailill Edge-of-Battle and as setting out on a wonderful voyage; the Voyage of Maeldun is associated with the Book of the Dun Cow and narrative pages 311-331.

Maeldun is identified as setting out on a wonderful voyage, with a narrative range elsewhere in the source.
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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 14033-14193 confidence: medium

The Sons of Miled conquer the People of Dana, come to displace Danaan rule in Ireland, begin conquest on May-day; the Children of Miled avenge Ith and enter Irish sovereignty.

The Sons or Children of Miled come to displace Danaan rule, take vengeance for Ith, and enter sovereignty of Ireland.
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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 2211-2318 confidence: high

The passage says Celts believed themselves descended from the God of the Underworld; Partholan comes from the West beyond the Atlantic, from Fairyland or the Land of the Happy Dead, with Dalny and companions.

Partholan is said to come from the West beyond the Atlantic, identified with Fairyland, the Land of the Living, and the land of the Happy Dead.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2425-2517 confidence: medium

The Nemedians and Partholanians are said to come from mysterious regions of the dead; later accounts give them Scriptural or earthly origins. The Fomorians are described as opponents, later treated as pirates, but interpreted here as coeval powers of darkness and evil.

The passage repeatedly connects colonizing or migrating peoples and Taltiu’s origin with the regions of the dead, Land of the Dead, or Great Plain.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2425-2517 confidence: high

The Nemedians revolt, land on Tory Island, capture Conann’s Tower, and Fergus kills Conann; Morc arrives with a fresh host and routs them, leaving only thirty, while the cited poem says the sea engulfed the rest.

The Nemedians storm Tory Island and Conann’s Tower but are routed by Morc; all but thirty are slain or engulfed, and the survivors leave Ireland.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2425-2517 confidence: medium

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

The Firbolgs, oppressed in Greece, make boats or coracles from their leathern bags and sail to Ireland.
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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 3193-3287 confidence: high

Ith, grandfather of Miled, dwells in Bregon’s tower in “Spain”; on a clear winter day he sees Ireland westward and resolves to sail to the unknown land.

Ith sees Ireland from Bregon’s tower in “Spain” on a clear winter day and resolves to sail to the unknown land with ninety warriors.
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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 3466-3570 confidence: high

Aoife takes the children toward Bōv the Red’s palace, orders attendants to kill them, then transforms them by sorcery into four white swans and assigns them three three-hundred-year periods on Lake Derryvaragh, the Straits of Moyle, and the Atlantic.

The swan-children are condemned to three periods of three hundred years on different waters and later must leave the fellowship of their kind.
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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 3572-3665 confidence: medium

After bathing in the river Boyne, Ethné loses the Veil of Invisibility, a charm granting access to Danaan fairyland and concealment from mortal eyes, and wanders unable to return.

Ethné loses the Veil of Invisibility, can no longer find her way back to Angus's fairy palace, encounters a monk, and receives baptism from St. Patrick.
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Popular Tales of the West Highlands, Volume 1 A MHAICHDEAN MHARA. 91 / THE SEA-MAIDEN. 95 / THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99; lines 8085-8180 confidence: high

The hero is the youngest rough son of a widow, leaves to seek fortune, becomes a king's herd, and is beset by giants claiming the pasture, ending with a mother giant.

Both summarized youths leave home to seek fortune, one as the rough youngest son of a widow and the other as the son promised to a mermaid.
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Popular Tales of the West Highlands, Volume 1 A MHAIGHDEAN MHARA. 87 / A MHAIGHDEAN MHARA. 89 / A MHAICHDEAN MHARA. 91 / THE SEA-MAIDEN. 95; lines 7921-7984 confidence: high

At eighteen, Iain finds his mother weeping, learns that he belongs to the mermaid, says he will go where there is no salt water, mounts one of the horses, and leaves.

Iain learns he belongs to the mermaid and leaves, saying he will go where there is no salt water.
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Popular Tales of the West Highlands, Volume 1 AN NIGHINN AGUS AN DUINE MARBH. / AN NIGHINN AGUS AN DUINE MARBH. 223 / AN NIGHINN AGUS AN DUINE MARBH. 225 / THE KING WHO WISHED TO MARRY HIS DAUGHTER. 227; lines 11408-11481 confidence: medium

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

The girl enters a special chest, asks her father to put it on the sea, and is carried out of sight before landing elsewhere.
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Popular Tales of the West Highlands, Volume 1 BAILIE LUNNAIN. , 291 / BAILIE LUNNAIN. 293 / THE SLIM SWARTHY CHAMPION. 299 / THE SLIM SWARTHY CHAMPION. 301; lines 13838-13928 confidence: high

O'Domhnuill sends five hundred Galloglasses to watch the Champion and prevent him leaving except by the door; the Champion tells them to lie down and says he will let them know when he goes.

The Champion is guarded so that he can leave only by the door, but he departs by leaping over the court and city.
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Popular Tales of the West Highlands, Volume 1 BAILIE LUNNAIN. 293 / THE SLIM SWARTHY CHAMPION. 299 / THE SLIM SWARTHY CHAMPION. 301 / THE SLIM SWARTHY CHAMPION. 303; lines 13930-14022 confidence: medium

The next morning after food, the Champion goes hunting with the Earl; in the wood they hear a loud voice in a knoll or bush, and Dust of Dust says he must go see the foot of Carl MacCeochd.

While hunting in the wood, the party hears a loud voice in a knoll or bush, after which Dust of Dust declares that he must go to Carl MacCeochd and travels swiftly to his house.
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Popular Tales of the West Highlands, Volume 1 CX INTRODUCTION. / INTRODUCTION. CXI / CX11 INTRODUCTION. / INTRODUCTION. CX111; lines 4554-4593 confidence: medium

The narrator says the popular tales are very old, calls them old Allabanaich, Highlanders, and wanderers, and says they wandered, settled, and changed with those who still tell them and call themselves Albannaich.

The passage says old Highland tales wandered, settled, and changed with the people who still tell them, and also speaks of a wandering spirit.
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Popular Tales of the West Highlands, Volume 1 CX INTRODUCTION. / INTRODUCTION. CXI / CX11 INTRODUCTION. / INTRODUCTION. CX111; lines 4554-4593 confidence: medium

The passage describes a wandering spirit if Celts are Indo-Europeans, links it to Ulysses and Æneas, Atalantis, the Island of the Seven Cities, St. Brandon, Columbus, and the Green Isle of the great deep, and says Flathinnis, the Isle of Heroes, was raised from earthly paradise to Heaven.

The passage gathers Ulysses, Æneas, Atalantis, the Island of the Seven Cities, St. Brandon, Columbus, and the Highland Green Isle under a longing spirit of western adventure.
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Popular Tales of the West Highlands, Volume 1 FABLES. 281 / FABLES. 283 / FABLES. 285 / FABLES. 287; lines 13302-13365 confidence: medium

The synopsis begins with a great lady loving a poor Highland lad; he leaves, is made a major by his colonel uncle, marries her, goes to war, buys a small estate, is killed, and his son is raised by his brother-in-law. Then come the dream, a three-year journey in Scotland, Ireland, and England, and meeting one of the people of Cambridge.

The summarized tale includes a dream and a journey for three years in Scotland, Ireland, and England.
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Popular Tales of the West Highlands, Volume 1 FABLES. 283 / FABLES. 285 / FABLES. 287 / BAILIE LUNNAIN,; lines 13367-13440 confidence: high

The lad dreams of “the most beautiful lady” three times and says he will “search for her over the whole world till I find her.”

The lad leaves the farm after his uncle gives him money and permission to search.
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Popular Tales of the West Highlands, Volume 1 FABLES. 285 / FABLES. 287 / BAILIE LUNNAIN, / BAILIE LUNNAIN. , 291; lines 13442-13527 confidence: medium

The old woman praises the lad to the Bailie's daughter; he often visits the Bailie's house; the daughter says she will marry him but tells him to go home for a year because the Bailie must give her by the hand to her bridegroom.

The daughter tells the lad to go home for a year and return; the lad later sets off again for London when the year is nearly out.
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Popular Tales of the West Highlands, Volume 1 FABLES. 287 / BAILIE LUNNAIN, / BAILIE LUNNAIN. , 291 / BAILIE LUNNAIN. 293; lines 13529-13680 confidence: low

The next tale opens: a poor man in Ard na h-Uamh has a son, educates him until fourteen, and the son asks for a fishing-rod and basket because it is time to do for himself.

At the beginning of the next tale, the fourteen-year-old son says it is time to do for himself and asks for a fishing-rod and basket.
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Popular Tales of the West Highlands, Volume 1 FABLES. 287 / BAILIE LUNNAIN, / BAILIE LUNNAIN. , 291 / BAILIE LUNNAIN. 293; lines 13682-13744 confidence: high

The next morning he thinks he will go to Eirinn, plucks sixteen apples in the garden of Aird Inneasdail, and comes to the Mull of Otha.

The protagonist decides to betake himself to Eirinn and then crosses the sea to reach its shore.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV; lines 3033-3181 confidence: medium

A hero wanting to pass from Islay to Ireland pulls sixteen apples, throws them into the sea one by one, and steps from one to another.

A Gaelic hero passes from Islay to Ireland by throwing sixteen apples into the sea and stepping from apple to apple.
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Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. / MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269; lines 12517-12610 confidence: medium

Fourth version collected by John Dewar from John Crawford; heroine is youngest, called Maol a Mhoibean, chooses the little cake and blessing, and is tied to a tree and cairn before following.

In the fourth version the youngest sister chooses the little cake and blessing at the start of travel and persists despite being tied to a tree and cairn.
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Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 263 / MAOL A CHLIOBAIN. / MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267; lines 12472-12515 confidence: medium

A second version from Flora Macintyre in Islay omits the first part, begins at the giant’s house, has the heroine run away and leap the river carrying her sisters, omits the farmer or king, and has her return, be caught, and be tied to a peat-stack and rock.

The heroine runs away and leaps the river with her sisters under her arms.
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Popular Tales of the West Highlands, Volume 1 POPULAR TALES / THE WEST HIGHLANDS / THE YOUNG KING OF EASAIDH RUADH. / THE YOUNG KING OF EASAIDH RUADH. 3; lines 5315-5394 confidence: high

The queen rises early, orders everything for the journey, and prepares the dun shaggy filly and stick saddle; the saddle appears wood but sparkles with gold and silver.

The queen prepares the filly, kisses the king, wishes him victory, and sends him out on a journey guided by the swift speaking filly.
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Popular Tales of the West Highlands, Volume 1 SGEUIACHD A PHEATA BHAIN. 203 / THE STORY OF THE WHITE PET. 205 / THE STORY OF THE WHITE PET. 207 / THE DAUGHTER OF THE SKIES. 209; lines 10993-11066 confidence: medium

The woman asks to visit her father; the man warns her not to stay until she has children and gives instructions for using a steed and bridle to return.

The woman repeatedly departs to her father's house and returns home by the steed; after the failed summons she travels on foot and is told she may still catch the man.
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Popular Tales of the West Highlands, Volume 1 SGEULACHD AIR NIGHEANAN EIGH LOCHLAINN. / SGEULACHD AIR NIGHEANAN HIGH LOCHLAINN. 255 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 257 / MAOL A CHLIOBAIN.; lines 12263-12333 confidence: high

A widow has three daughters who say they will seek their fortune; she bakes three bannocks and asks the elder daughters to choose between a larger cursed share and a smaller blessed share.

The three daughters leave home after saying they will seek their fortune.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIEDS. / THE BATTLE OF THE BIRDS. 27 / THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31; lines 6171-6246 confidence: medium

The bride warns the king's son not to sleep or he will die, says they must flee because her father will kill him, and they mount the blue-gray filly.

The bride says the king's son will die if he sleeps and that they must flee because her father will kill him; they leave on the filly.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 27 / THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33; lines 6248-6369 confidence: high

The daughter says her father's breath is burning her back, tells the king's son to take what is in the gray filly's ear, and the sloe twig thrown behind becomes twenty miles of blackthorn wood.

During escape from the giant, objects taken from the gray filly's ear and thrown behind become successive barriers: blackthorn wood, rock, and loch.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37; lines 6406-6503 confidence: high

The giant’s daughter gives a rusty bridle for the steed, makes six cakes placed at household locations including fire and foot water, and the cakes answer while the pair ride away.

The giant’s daughter places six cakes at household points; the cakes answer the giant while she and the widow’s son ride away.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49; lines 6505-6594 confidence: high

The pair flee on the horse after arranging apples that speak “as in the other tales”; the girl feels her father’s breath, the man throws a twig from the horse’s ear behind them, and it becomes a great wood that delays the giant.

The couple flee on the horse, leave apples that speak in the house, and throw a twig that becomes a great wood to delay the pursuing giant.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51 / THE BATTLE OF THE BIRDS. 53; lines 6684-6774 confidence: medium

The raven lives for a year and a day in the palace, carries the king's son over nine Bens, nine Glens, and nine Moors, and the king's son receives hospitality from three sisters while returning to keep tryst with the raven.

The king's son is carried by the raven over repeated Bens, Glens, and Moors, visits three sisters, and maintains a tryst before the raven's revelation.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51 / THE BATTLE OF THE BIRDS. 53 / THE BATTLE OF THE BIRDS. 55; lines 6776-6865 confidence: high

At daybreak Auburn Mary feels her father's burning breath; the king's son throws a drop of water from the filly's right ear over his shoulder, where it becomes a lake the giant cannot cross.

During flight, the king's son throws water from the filly's right ear behind them, and it becomes a lake that prevents the giant from crossing.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 55 / DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59; lines 6975-7069 confidence: high

A version titled The Daughter of Black-white Red is introduced; three sons of Erin's king see strange birds, and the eldest vows to get the great beautiful bird after his father names it.

The eldest son vows to obtain the great bird and is then described as going to seek the daughter of Black-white Red through several royal courts.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 59 / THE BATTLE OF THE BIRDS. 61 / THE BATTLE OF THE BIRDS. 63 / THE TALE OF THE HOODIE.; lines 7182-7293 confidence: high

The husband asks whether anything is forgotten; the wife says, “I forgot my coarse comb”; the coach falls into a withered faggot, and “he went away as a hoodie.”

After the forgotten comb episode, the husband departs as a hoodie and the wife follows him across hills and way-stations.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 63 / THE TALE OF THE HOODIE. / THK TALK OF THE HOODIK 67 / URSGEUL NA FEANNAIG. 69; lines 7343-7365 confidence: medium

The note conditionally interprets the tale as history: a wife from an inferior but civilized race, the farmer’s daughter married to the Flayer “Feannag,” is deserted for another in a distant mythical land beyond far away mountains and brings him back through steady, fearless, persevering fidelity and industry.

The husband is described as deserting the farmer’s daughter for another in a distant mythical land.
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Popular Tales of the West Highlands, Volume 1 THE KING WHO WISHED TO MARRY HIS DAUGHTER. 227 / THE KING WHO WISHED TO MARRY HIS DAUGHTER. 229 / URSGEUL. / URSGEUL. 231; lines 11503-11560 confidence: high

When the king gets the requested items, the heroine escapes with her clothes by her uncle’s help on a filly with a magic bridle, hides the chest in a hill under rushes, enters palace service in poor clothing, and works by the kitchen fire and caldron.

After the king obtains the requested items, the heroine escapes with her clothes by her uncle’s help, using a filly with a magic bridle and carrying her chest.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 103 / CON ALL CRA-BHUIDHK. 127 / THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131; lines 8953-9026 confidence: medium

Conal proposes making a big ship, stealing the three black whitefaced stallions of the King of Eirinn, and enriching Sasunn; the ready ship sails and reaches the King of Eirinn's palace.

Conal proposes a voyage to Eirinn to steal the King of Eirinn's three valuable stallions and restore the wealth of Sasunn.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 103 / CON ALL CRA-BHUIDHK. 127 / THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131; lines 8953-9026 confidence: medium

Conal begins an embedded tale: as a young lad fishing by a river, he was asked by a great ship's people to go as pilot to Rome; he agreed, though he did not know where Rome was.

In the embedded tale, young Conal agrees to act as pilot to Rome though he does not know where Rome is, and he is later left alone on an island when the ship departs.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8703-8821 confidence: high

Conall sees an island in a loch and a boat with ropes and precious things; when he steps partly into it, the boat carries him to the island and returns after he disembarks.

Conall steps partly into a boat beside the loch and is carried to the island without intending the crossing.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103 / CON ALL CRA-BHUIDHK. 127; lines 8839-8871 confidence: high

Conal says the rule does not please him, says he is not willing to part from his wife, goes outside, and locks the door behind him.

After objecting to the demand involving his wife, Conal locks the door, orders horses prepared, and departs with household members mounted on horses.
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Popular Tales of the West Highlands, Volume 1 THE SLIM SWARTHY CHAMPION, 305 / THE SLIM SWARTHY CHAMPION. 307 / AN CEATHAIRNEACH CAOL, RIABHACH. / AN ( KATIIAIRNEACH CAOL, RIABHACH. 309; lines 14195-14240 confidence: medium

“Chad'theid thu 'mach,” ors' O Domhnuill, “gus an innis ... O bhun an tobair dhilinn ... An aodann monaidh ... Rugadh mi.”

O Domhnuill's speech begins with a statement that the addressee will not go out, followed by “until” language.
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Popular Tales of the West Highlands, Volume 1 THE SLIM SWARTHY CHAMPION. 301 / THE SLIM SWARTHY CHAMPION. 303 / THE SLIM SWARTHY CHAMPION, 305 / THE SLIM SWARTHY CHAMPION. 307; lines 14119-14193 confidence: high

MacCeochd says the man's wedding company is gathering; the man says O'Conachar of Sligo has a year's service against him and delays the wedding for a year.

The man's wedding company is gathering, but he invokes O'Conachar's year of service claim, delays the wedding, and departs swiftly to O'Conachar.
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Popular Tales of the West Highlands, Volume 1 THE STORY OF THE WHITE PET. 207 / THE DAUGHTER OF THE SKIES. 209 / THE DAUGHTER OF THE SKIES. 211 / THE DAUGHTER OF THE SKIES. 213; lines 11139-11249 confidence: high

The next tale begins: a poor woman has three daughters; the eldest goes to seek fortune; her mother bakes a bannock and offers a choice between the smaller portion with blessing and the larger portion with curse; the daughter chooses the latter.

The eldest daughter states that she will go and seek fortune, initiating her journey.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONNAL. 157 / THE TALE OF CONNAL. 159 / MURCHAG A'S MIONACHAG. 163 / MURCHADH A'S MIONACHAG.; lines 9907-10009 confidence: high

A king in Erin has three sons; the youngest is John and is called not wise enough; the king loses sight and the strength of his feet.

John is the youngest, is said not to be wise enough, and nevertheless goes on the journey after the elder brothers depart.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF THE HOODIE. / THK TALK OF THE HOODIK 67 / URSGEUL NA FEANNAIG. 69 / THE TALE OF THE HOODIE. 71; lines 7457-7493 confidence: high

"let the smith make me a great strong sword, and I will go to the end of fortune."

The son says he will go to the end of fortune, secures a suitable sword, and prepares to travel with a saddled black horse.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. / THE YOUNG KING OF EASAIDH RUADH. 3 / THE YOUNG KING OF EASAIDH RUADH. 5 / THE YOUNG KING OF EASAIDH RUADH. 7; lines 5471-5551 confidence: medium

The keepers say, "A great giant came and he took away thy wife and thy two horses"; the king says sleep or rest will not come until he gets them back.

After learning of the abduction, the king declares he will not rest until recovery and immediately goes on his journey.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 19 / THE YOUNG KING OF EASAIDH RUADH. 21 / THE YOUNG KING OF KASAIDII RUADH. 23 / THE BATTLE OF THE BIEDS.; lines 5946-6018 confidence: medium

The raven thanks the king's son, offers him a sight, has him mount on the root of his two wings, and carries him over seven Bens, seven Glens, and seven Mountain Moors.

The raven carries the king's son over seven Bens, seven Glens, and seven Mountain Moors, and the journey repeats over multiple days with lodging at houses connected to the raven.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 7 / THE YOUNG KING OF EASAIDH RUADH. 9 / THE FOUNG KING OF EASAIDH RUADII. 11 / THE YOUNG KING OF EASAIDH RUADH. 19; lines 5672-5743 confidence: high

On coming home, he learned that "the big giant had taken away his sweetheart"; he says that if he were stronger, the giant would not allure her far.

After learning of the abduction, the widow's son arms himself in warrior belts and sets off with great strides.
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Popular Tales of the West Highlands, Volume 1 UATH-GHAMHAINN DONN A GHLINN UAINNE. 177 / THE BROWN BEAR OF THE GREEN GLEN. 179 / THE THREE SOLDIERS. / THE THREE SOLDIERS. 183; lines 10291-10363 confidence: medium

John and the king's daughter stand on corners of the towel; he wishes to be in the uttermost isle of the deep, and they arrive on a beautiful island of trees and fruits.

John and the king's daughter stand on the towel, John wishes to be in the uttermost isle of the deep, and they arrive there with the towel.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 189 / URSGEUL. 191 / URSGEUL. 193; lines 10494-10548 confidence: medium

Kenneth the Yellow, a soldier from Alba, deserts; a corporal and a third person also desert; they reach the "yearly wood" in America, follow a night light to a large house with food and drink, and remain silent with three silent maidens for a year and a day.

Kenneth deserts, two sent after him also desert, and the group travels until reaching the yearly wood and a large house reached by a night light.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 189 / URSGEUL. 191 / URSGEUL. 193; lines 10494-10548 confidence: medium

The men reach a king; the king's only daughter pretends fondness for Kenneth, wheedles him into giving her the tiadhlaicean, and has him put on an island in the ocean.

After losing the tiadhlaicean, Kenneth is ordered to be put alone on an island in the ocean.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 231 / URSGEUL. 233 / URSGEUL. 235; lines 11657-11764 confidence: medium

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

The daughter is hidden in a wardrobe that is sold, shipped overseas, and placed in the king's chamber before she emerges.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245; lines 11927-11999 confidence: medium

The youngest takes the food, agrees to give the Uruisg a share of the cake and cock, and is told to return at the end of a day and a year when the ship will be ready.

The Uruisg prepares a fully equipped ship for the youngest son, who then sails toward the quest involving the king's daughters.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. 189 / URSGEUL. 191 / URSGEUL. 193 / THE THREE SOLDIERS. 195; lines 10550-10640 confidence: medium

The men build a house; the Irishman falls in love with the king’s daughter, is cheated out of the horn, loses the borrowed purse, and uses the knife to transport himself and the king’s daughter to a nearly invisible island in the far ocean.

The knife carries the Irishman and king’s daughter to a distant island; the king’s daughter later uses the knife with a wish to return to her father’s house.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. 193 / THE THREE SOLDIERS. 195 / THE THREE SOLDIERS. 197 / THE STORY OF THE WHITE PET.; lines 10713-10792 confidence: high

Title and source note are followed by a farmer with a White Pet sheep; near Christmas he plans to kill it, and the White Pet hears and runs away.

The White Pet leaves home because he is to be killed at Christmas and states that he is going to seek his fortune.
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Popular Tales of the West Highlands, Volume 1 XXX11 INTRODUCTION. / INTRODUCTION. XXX111 / XXXIV INTRODUCTION. / INTRODUCTION. XXXV; lines 1425-1462 confidence: medium

The passage mentions the last man hanged in Harris and the slab of lamentation, from which the MacLeans embarked for Ireland after the MacDonalds conquered them and took the land.

The MacLeans embark for Ireland from the slab of lamentation after the MacDonalds conquer them and take the land.
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Popular Tales of the West Highlands, Volume 1 XXXVI INTRODUCTION. / INTRODUCTION. XXXV11 / XXXV111 INTRODUCTION. / INTRODUCTION. XXXIX; lines 1584-1711 confidence: medium

In St. James's Street, the editor meets two tinkers with blackened faces and pans of burning coals; one tells a version of 'the man who travelled to learn what shivering meant,' identified as a popular tale existing in Norse, German, and Gaelic.

A tinker tells a version of 'the man who travelled to learn what shivering meant,' and the embedded tale begins with travel and an ordeal in a haunted house.
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Popular Tales of the West Highlands, Volume 2 AN GRUAGACH BAN, MAC RIGH EIREANN. 441 / AN GRUAGACH BAN, MAC RIGH EIREANN. 443 / THE KNIGHT OF THE EED SHIELD. / THE KNIGHT OF THE RED SHIELD. 453; lines 13988-14075 confidence: high

They go to the shore, get the ship called AN IUBHRACH Bhallach, the Speckled Barge, put her out with prow to sea and stern to shore, and hoist sails on the masts.

After the follower is accepted, the party goes to the shore, launches the named Speckled Barge, raises sails, and travels for three days over the sea.
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Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON.; lines 9060-9200 confidence: medium

A poor fisher's widow in Eirinn has one son; he trades a horse for a man's gun, dog, and falcon, is beaten by his angry mother, and leaves at night with the gun to become a hunter.

The widow's son leaves home at night with the gun after the exchange and his mother's anger.
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Popular Tales of the West Highlands, Volume 2 CON ALL. 157 / CONALL. 159 / CONALL. 1 G 1 / CON ALL. 163; lines 4869-4956 confidence: high

Boinne Breat, son of the king of Alba, is identified as the father who was slain; Lagh an Laidh, brother of Fearghus, is named as the slayer.

After learning the slayer's identity, the son vows not to eat, drink, or stop until reaching the man and then undertakes a difficult journey.
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Popular Tales of the West Highlands, Volume 2 CONALL. / CONALL. 149 / CONALL. 151 / CONALL. 153; lines 4421-4516 confidence: high

The king says Fearghus will kill him, tells the woman to seize and keep his arms, says a baby boy is begotten between them, and instructs her to suckle, nurse, set him in order, and later send him wandering until he discovers who he is.

The king instructs that the boy be sent through the world wandering until he learns who he is, and predicts he will become king over Erin.
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Popular Tales of the West Highlands, Volume 2 CONALL. 151 / CONALL. 153 / CONALL. 155 / CON ALL. 157; lines 4605-4686 confidence: medium

When Conal can speak and walk, his mother takes him on a wet misty day to the mountain among high moors and forests, leaves him astray to make out a way for himself, and returns home.

Conal's mother takes him to a mountain among high moors and forests and leaves him astray to find a way for himself, after which he follows a road to a hut.
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Popular Tales of the West Highlands, Volume 2 CONALL. 173 / CON ALL. 177 / CONALL. 179 / MAGHACH COLGAR.; lines 5130-5304 confidence: high

Maghach writes to Fionn that he has burghs on sea and on shore, with food for a day and a year and meat and drink beyond what can be thought of, and invites Fionn and his Fiantachan.

Maghach invites Fionn and the Fianna from Eirinn to Lochlann, offering sea and shore burghs with food and drink for a day and a year.
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Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385 / FEARACHUR LEIGH. 387 / THE TALE OF SGIRE MO CHEALAG.; lines 11834-11867 confidence: medium

A young lad goes to Sgire mo Chealag to seek a wife, marries a farmer's daughter, and the father is said to have only that daughter.

The young lad leaves or goes to Sgire mo Chealag specifically to seek a wife.
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Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277; lines 8290-8385 confidence: medium

The eldest daughter goes to guard the yard with a spinning-wheel, strikes the horse with the distaff, and is carried away when the distaff and her hand stick to the horse.

Each daughter strikes the gray horse with a handwork object; the object and the daughter's hand stick to the horse, which carries her away from home to the green hill.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. / MAGHACH COLGAR. 195 / IVIAGHACH COLGAR. 197 / MAGHACH COLGAR. 199; lines 5678-5731 confidence: medium

The manuscript discussion mentions Aol or AEul, son of Donald king of Scotland, and a tale in which Cuchullin goes to Scotland to learn feats from Doiream, daughter of King Donald, then to Scythia.

In the cited manuscript tale, Cuchullin is sent to Scotland to learn feats of agility from Doiream and then to Scythia, where there is a seminary.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 185 / MAGHACH COLGAR. 187 / MAGHACH COLGAR. 189 / JLA.GHACH COLGAR. 191; lines 5595-5676 confidence: medium

Fionn says his healing and release require one hard-to-get thing: the three daughters of King Gil, who live alone in a castle in the midst of an anchorage.

Diarmid leaves, crosses into a castle in the midst of an anchorage where three women live alone, and returns with them before eventually restoring them to the castle.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6040-6172 confidence: medium

Three named men in Ceann Coirc, Erin, are called to dine at Magh o Dorna, bring threescore knives, bridles, and red-eared white horses, see the maid of Knock Seanan passing, and go after her.

The company is seated at a feast when the maid passes by and the men leave to pursue her.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6174-6284 confidence: high

The host takes up pursuit, finds his ship drawn seven lengths onto dry land, and, despite its weight, launches it toward the sea.

The host forces a ship from dry land into the sea, reaches a sea-isle, rescues his wife, and returns to the town of his in-laws.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6286-6383 confidence: high

The narrator follows the track of the duck on the ninth morning, launches his ship toward the wet-cloaked warrior's town, draws it seven lengths onto dry land, and leaves harness and spears by the ship.

The narrator launches a ship toward the rival's town, takes his wife into the boat, and returns to the father-in-law's town.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6385-6470 confidence: medium

The speaker says, "I took my bride with me, I set her in the ship," and hoisted "the three speckled flapping sails," with sea imagery of eels, gulls, and sea creatures.

The speaker takes the bride, places her in a ship, raises three sails, and sails away until reaching the big town of his father-in-law.
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Popular Tales of the West Highlands, Volume 2 MAN FAIRIES. 81 / DEVONSHIRE. / FAIRIES. 83 / THE FINE.; lines 2299-2361 confidence: medium

The Feen's hunting fails; they go along strands and shores gathering limpets and hoping for a pigeon or plover while consulting about how to obtain game.

After the failed hunting and counsel, the Feinii decide to go despite Fionn's reluctance.
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Popular Tales of the West Highlands, Volume 2 OISEAN AN DEIGH NA FEINNE. / OSEAN AFTER THE FP:EN. 117 / OSEAN AFTER THE FEEN. 119 / THE BARRA WIDOW'S SON. 123; lines 3630-3756 confidence: high

The master offers Iain authority over shops or one of seven ships; Iain chooses a ship, the skippers are summoned, and the master commands them to bring Iain back whole, while Iain notes that a storm may separate them.

Iain chooses a ship because he was raised at sea; after a storm separates the ships, he arrives in Turkey.
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Popular Tales of the West Highlands, Volume 2 OISEAN AN DEIGH NA FEINNE. / OSEAN AFTER THE FP:EN. 117 / OSEAN AFTER THE FEEN. 119 / THE BARRA WIDOW'S SON. 123; lines 3758-3782 confidence: high

The woman questions the man about going, asks him to go now according to her will, and instructs him to take a coat, brigis, and waistcoat from a shop, obtain a herring cargo, go to Spain, and return to her before departing.

A woman directs the man to go by her will, prepare clothing and cargo, and travel with the herring cargo to Spain.
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Popular Tales of the West Highlands, Volume 2 OSEAN AFTER THE FEEN. 115 / OISEAN AN DEIGH NA FEINNE. / OSEAN AFTER THE FP:EN. 117 / OSEAN AFTER THE FEEN. 119; lines 3444-3595 confidence: high

The next tale is introduced from Alexander MacNeill of Barra: a poor widow with a baby son named Iain gathers shellfish on the strand, and a vessel west of Barra sends a boat ashore with three people.

A vessel master offers wealth and future schooling for Iain; the widow accepts after initial refusal, and the master takes the child away.
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Popular Tales of the West Highlands, Volume 2 OSEAN AFTER THE FEEN. 115 / OISEAN AN DEIGH NA FEINNE. / OSEAN AFTER THE FP:EN. 117 / OSEAN AFTER THE FEEN. 119; lines 3597-3628 confidence: medium

A woman sees the child going on board, wishes she had him, and the narrative says he sailed away and went to England.

The child is seen going on board, and the passage then describes sailing away to England.
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Popular Tales of the West Highlands, Volume 2 Popular Tales of the West Highlands, Volume 2 / THE CHEST. 11; lines 131-204 confidence: medium

The queen does not know why the king has not returned, dresses in man's clothes, crosses by boat, reaches a gentleman's house, asks for work as a stable gillie, and is engaged.

After the king does not return, the queen dresses in man's clothes, crosses the water, and takes employment as a stable gillie.
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Popular Tales of the West Highlands, Volume 2 Popular Tales of the West Highlands, Volume 2; lines 69-129 confidence: medium

A king wants his son to get a wife, gives him half a hundred pounds, and the son stays at a hostelry in a chamber with a good fire where the host speaks with him.

A king's son leaves home with money to obtain a wife and proceeds through a hostelry to the house of prospective brides.
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Popular Tales of the West Highlands, Volume 2 RIDDLES. 421 / RIDDLES. 423 / GLOSSARY. / THE FAIR GRUAGACII. 425; lines 13138-13220 confidence: high

He returns home sorrowful and sighing; the king of Eirinn asks if he is under spells and promises to spend resources, including smithy, ships, gold, silver, stock, and dwelling, to lift them.

The king's son refuses his father's attempt to lift the spells and leaves alone the next morning.
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Popular Tales of the West Highlands, Volume 2 RIDDLES. 423 / GLOSSARY. / THE FAIR GRUAGACII. 425 / THE FAIR GRUAGACH. 427; lines 13222-13314 confidence: high

After more time alone, the Fair Chief thinks a month has passed; the damsel says two years have ended that day. He says that if his hands could reach a peaked hill, he would set it on another bluff hill, and claims no man could defeat him in strength or lightness.

After boasting that no man can defeat him, the Fair Chief is told the Feen can do so and vows not to eat, drink, or sleep until he reaches them.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SGIATHA DEIRGE. 475 / RIDIRE NA SOIATIIA DKIRGE. 177 / RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481; lines 14883-14970 confidence: high

After the son speaks, a dark cloud appears in the north; a rider on a black horse strikes the king with his fist, knocks out one of the king’s front teeth, and takes the tooth away.

A rider knocks out and carries away the king’s front tooth; the king’s son vows not to rest until he recovers it and then departs.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481 / THE KNIGHT OF THE RED SHIELD. 485 / THE KNIGHT OF THE RED SHIELD. 487; lines 15072-15165 confidence: high

Three adventurers named ubhar, athairt, and iullar seek a king's teeth and jaw fragment, travel by boat, face giants, monsters, and magical people; two are cowards, the despised one is the true hero, the king is restored, the hero marries a rescued Greek lady, is revealed as legitimate son, gains the kingdom, and the others are demoted.

The adventurers set off in a boat to pursue a difficult objective, and the sailing passage recurs across versions.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SOIATIIA DKIRGE. 177 / RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481 / THE KNIGHT OF THE RED SHIELD. 485; lines 14972-15070 confidence: medium

Campbell notes variant substitutions: missing teeth and adventurers, fiery island changed to high rock, magic shoes replacing magic boat, and the same groundwork beneath different style and accessories.

Campbell compares magic shoes, a magic boat, a cap or coracle, and the barge as variant means of travel toward the adventure site.
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Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59 / THE SMITH AND THE FAIRIES. G3; lines 1656-1739 confidence: high

A boy named Williamson, raised by his mother and grandfather after his father drowned, often disappears for two, three, or ten days; people do not know where he goes and understand that fairies take him.

The boy repeatedly disappears for days, is understood to be taken by fairies, and reappears among neighbours after a ten-day absence.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351; lines 10541-10622 confidence: high

Near the sea, Gille Mairtean meets the downcast Mac and says they must go to France; he says he will make himself a ship and Mac should board.

Gille Mairtean becomes a ship, carries Mac from the seashore to France, and later changes into a fine woman.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICH. / SGEULACHD MIC IAIN DIRICH. 359 / SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365; lines 10794-10840 confidence: medium

The editor compares the story's intention to “Murchag or Mionachag, No. 8,” describes a cause-and-effect chain from a feather to a Princess, then a reversal, and explains “Theirig an sgeul.”

The editor says the scene is laid westward as far as it will go, then turns back, and elsewhere says the narrative chain runs back again.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369; lines 10944-11038 confidence: high

In another version, Brian, son of the king of Greece, loves the hen-wife’s daughter; his father says he must first get the most marvellous bird in the world.

Brian may not marry the hen-wife’s daughter until he first obtains the most marvellous bird in the world.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349; lines 10455-10539 confidence: high

They kindle a fire, roast flesh, and are satisfied. Gille Mairtean says he will become a barque, take Mac Iain Direach to Eirinn, and instructs him to seek stable-lad service, gain the king's trust with the Yellow Bay Filly, and avoid letting any part of her touch the inner side of the gate except her soles.

Gille Mairtean says he will become a barque, then transforms into one and sails Mac Iain Direach to Eirinn.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD SGI RE MO CHEALAG. / THE TALE OF SCIRE MO CHEALAG. 397 / THE TALE OF SGIRE MO CHEALAG. 399 / THE TALE OF SGIRE MO CHEALAG. 101; lines 12329-12430 confidence: high

The protagonist says, “There shall not come a stop on my foot, or rest on my head, till I hit upon three more silly than you,” and goes away.

The protagonist’s explicit vow sends him away to find three people sillier than the one he addresses.
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Popular Tales of the West Highlands, Volume 2 SIAC-A-RUSGAICII. 331 / SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1; lines 10177-10315 confidence: high

On a hunting day without game, a blue falcon passes Iain Direach; he shoots at her, knocks a feather from her wing, puts the feather in his hunting bag, and takes it home.

Iain Direach brings home a single feather from a blue falcon, is cursed until he obtains the bird, and leaves to seek it.
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Popular Tales of the West Highlands, Volume 2 THE CHEST. 23 / THE INHERITANCE. 25 / THE INHKRITANCE. 27 / THE THREE WISE MEN. 29; lines 624-694 confidence: high

The wooer tells the family the feared event may never happen, then thinks he is foolish and ignorant of the world and vows not to return until he finds wisdom comparable to their foolishness.

The wooer decides he knows little of the world, leaves home on horseback, travels through Highlands and strange lands, and gains knowledge.
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Popular Tales of the West Highlands, Volume 2 THE INHKRITANCE. 27 / THE THREE WISE MEN. 29 / THE THREE WISE MEN. 31 / TOIMIISEACIIAN. 35; lines 815-851 confidence: high

The eldest decides to put the draught into a little bottle and leave the house, saying the queen will otherwise do for him and that he will take the world for his pillow; the younger brother says he will go with him.

The eldest son decides that remaining in the house will lead to his destruction and says the quicker he leaves the better; the younger brother agrees to go with him.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE RED SHIELD. 469 / RIDIRE NA SGIATHA DEIRGE. / RIDIRE NA SGIATHA DEIRGE. 471 / RIDIRE NA SC4IATHA DEIRGE. 473; lines 14784-14808 confidence: high

“Dh' fhalbh da mbac an righ... faicear Mac an Earraich uaine ri Gaisge 'gau leau-tuinn.”

The passage states that two sons of the king went or departed.
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Popular Tales of the West Highlands, Volume 2 THE OPJGIX OF LOCH NESS. / CONALL. / CONALL. 149 / CONALL. 151; lines 4336-4419 confidence: medium

The speaker says battle will come, takes a ship to Alba, gathers three groups of three hundred heroes, and asks the king of Sassun for help.

The speaker takes ship, travels to Alba, gathers heroes, receives further aid from Sassun, and returns by sea to Erin for an impending conflict.
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Popular Tales of the West Highlands, Volume 2 THE SICK QUEEN. 145 / THE OPJGIX OF LOCH NESS. / CONALL. / CONALL. 149; lines 4250-4334 confidence: high

The young man sails to Alba, is announced as the young king of Erin, and is received with deadly points, meat, drink, music, and feasting.

After threatening battle, the young king sails first to Alba and then to Sassun to seek help from foreign kings.
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Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251; lines 7315-7457 confidence: high

A Scottish yeoman has three sons, sets aside three hundred marks for each, and the youngest asks for his portion, goes to London, and learns to be a gentleman's servant.

The youngest son asks for his portion and goes away to London to seek his fortune.
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Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 97 / THE TWO SHEPHERDS. 99 / THE TWO SHEPHERDS. 101 / AATEST HIGHLAND TALES.; lines 2785-2827 confidence: medium

The Coluinn flies off singing a doleful lament about the hill of Ben Hederin and the pass of murmuring; the passage says the words are still sung by women to their children with the traditional air.

After release the Coluinn flies away singing a lament, and the passage says the same words and air are still sung by women to children.
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Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 99 / THE TWO SHEPHERDS. 101 / AATEST HIGHLAND TALES. / THE TWO SHEPHERDS. 103; lines 2829-2910 confidence: medium

Callum leaves Lochaber, sails from Arisaig to New York, completes quarantine, lands first from the boat, and is met by the bauchan in goat form saying, “I am here before thee.”

Callum leaves Lochaber for New York, and immediately after landing the bauchan meets him and says it is there before him; it later helps in the new settlement.
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Popular Tales of the West Highlands, Volume 2 THE WIDOW AND HER DAUGHTERS. 283 / A BHAINTREACH. / A BHAINTREACH. 287 / THE WIDOW AND HER DAUGIITEUS. 2S9; lines 8528-8608 confidence: medium

Instructions: use the vessel of balsam on the big sister, hide sisters, gold, silver, and later the girl and white glaive of light in hay-stuffed sacks, and decapitate the male figure while preventing the head from going on again.

The sisters, the girl, valuables, and the sword are hidden in hay-stuffed sacks and carried away alive under the guise of cow fodder.
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Popular Tales of the West Highlands, Volume 2 XA FEINNE. / NA FEINNE. 91 / NA FEINNE. 93 / THE TWO SHEPHEEDS.; lines 2506-2533 confidence: medium

The west-side shepherd comes to the east-side shepherd's house for an evening visit, stays late, and is urged to stay the night because it is late.

The visitor wishes to go home late at night and refuses repeated advice to stay overnight.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2611-2682 confidence: medium

Arthur holds court at Caerlleon at Whitsuntide; nine crowned tributary kings and nobles assemble, and thirteen churches are assigned for mass by court group.

The episode moves from Arthur’s festival court and banquet to dawn horns and the assembled company taking the road to the forest.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2684-2770 confidence: medium

Geraint says he will follow the knight until he reaches an inhabited place where he can obtain arms and encounter him; Gwenhwyvar permits him and asks him not to attack until armed.

Geraint leaves Gwenhwyvar’s company and follows the knight’s party along the road, across the Usk route, and to a town with a fortress and castle.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3160-3238 confidence: high

Arthur counsels Geraint to "go to dwell in thine own dominions, and to defend thy boundaries" and to take chosen companions; Gwenhwyvar says she must consider companions and provision for the lady with her.

Arthur advises Geraint to leave Arthur's court, dwell in his own dominions, defend his boundaries, and take companions; Geraint sets forth on the third day.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3240-3310 confidence: medium

Enid gazes on Geraint's beauty and says she may be the cause that his arms and breast have lost their former glory and warlike fame; tears drop from her eyes onto his breast.

Enid's lament over Geraint's lost glory wakes him; he interprets her words as desire for another man and orders horses, arms, and poor riding clothes for a journey from which she shall not return until his strength is known.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3312-3395 confidence: high

Geraint tells Erbin, “I am going upon a quest,” says he is unsure when he may return, asks Erbin to care for his possessions, and Erbin calls him son and blesses him.

Geraint explicitly says he is going on a quest, is uncertain when he will return, and departs with only Enid as companion.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3550-3605 confidence: medium

Geraint asks the host to guide him out by a different way from his entry route; the host accompanies him, Geraint sends Enid ahead, and the host returns home.

Geraint requests guidance out of town by a way different from his entry route and leaves with Enid sent before him.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3677-3756 confidence: medium

Kai questions Geraint, who says he seeks adventures and goes where he wishes. Kai tells him to come to Arthur; Geraint refuses; Kai attacks; Geraint strikes him with the shaft of his lance so that he falls, but does not punish him more severely.

Geraint repeatedly refuses to visit Arthur, although Arthur is identified as his lord and cousin, and he is eventually brought to Arthur by Gwalchmai’s mediation.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3758-3840 confidence: high

Arthur remains nearly a month while Geraint heals; physicians, with Morgan Tud speaking, confirm recovery; Arthur permits Geraint to depart, and Geraint tells Enid to ride ahead on the high road.

After a period of healing and medical confirmation, Geraint receives permission from Arthur and goes forth on his journey.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3874-3927 confidence: high

At the divided road, the man says: "there is a hedge of mist, and within it are enchanted games, and no one who has gone there has ever returned."

At a divided road, Geraint receives a warning that the lower road leads to a place from which no one returns, yet he declares that the party will take it.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4022-4091 confidence: high

The father asks what ails the youth, hears of Olwen, says Arthur is the youth’s cousin, and tells him to go to Arthur to cut his hair and ask the matter as a boon.

The father sends the youth to Arthur, and the youth rides out toward Arthur’s palace with elaborate horse, weapons, hounds, and costly objects.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4310-4395 confidence: high

Arthur says he has not heard of the maiden or her kindred, asks for time, sends messengers through his dominions for a year, and learns nothing more of Olwen; Kilhwch then complains that he lacks his boon.

Arthur’s messengers cannot find knowledge of Olwen, after which Kai and selected companions continue the search in person.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 351-443 confidence: high

Kynon begins his first-person account, describing himself as an only son, highly aspiring and daring, and saying that he equipped himself and set out through deserts and distant regions after adventures in his own country.

Kynon says that after achieving the adventures in his own country he equipped himself and set forth through deserts and distant regions.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 526-623 confidence: high

Kynon calls the adventure discreditable and strange; Owain suggests going to discover the place; Kai taunts him; Gwenhwyvar reproves Kai; Arthur wakes and the household proceeds to eat.

After hearing Kynon’s account and the court exchange, Owain withdraws, prepares horse and arms, and leaves at dawn to seek the described place.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 712-796 confidence: medium

Luned says the Countess needs warfare and arms to preserve possessions; she cannot maintain dominions unless the fountain is defended; only a knight of Arthur’s household can defend it, and Luned will go to Arthur’s Court to obtain such a warrior.

Luned promises to go to Arthur’s Court and not return without a warrior capable of guarding the fountain.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 897-993 confidence: medium

At Caerlleon a damsel rides in on a foaming bay horse with gold tack, dressed in yellow satin; she takes the ring from Owain's hand, denounces him as deceiver, traitor, faithless, disgraced, and beardless, then departs.

After the accusation, Owain leaves court, wanders to distant uncultivated mountains, lives and feeds with wild beasts, and wastes away.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 995-1083 confidence: high

Owain departs despite requests from the Countess and her subjects, choosing to wander through distant lands and deserts.

Owain leaves after the Countess and her subjects ask him to stay, choosing to wander through distant lands and deserts.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8239-8328 confidence: medium

Thirteen messengers set out, see a high mountain seeming to touch the sky, and wear one sleeve on the front of each cap as a sign that they are messengers so they will not be harmed in hostile lands.

The messengers and then the emperor travel from Rome across a high mountain, rivers, sea, and Britain to reach the castle hall where the maiden is found.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8330-8428 confidence: high

Maxen stays in Britain seven years; the Romans have a custom about emperors absent more than seven years, make a new emperor, and exchange terse threat and reply letters with Maxen.

After a seven-year stay away from Rome and the appointment of a rival emperor, Maxen marches back and is seated on the Roman throne after the city is yielded.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1242-1312 confidence: high

Peredur says he has seen the knight being sought and will follow; he returns to tell his mother they were honourable knights, she swoons, and he prepares a bony piebald horse with a pack-saddle and twig trappings.

After meeting the knights, Peredur prepares an improvised mount and receives instructions to go 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 1242-1312 confidence: medium

Peredur's mother asks if he wishes to ride forth and counsels him to go to Arthur's Court, pray at churches, take food if not courteously given, go toward outcries especially of women, take fair jewels and give them away, and court fair women whether they will or not.

Before Peredur rides forth, his mother gives practical and social instructions governing how he should act on the road and at encounters.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1314-1345 confidence: medium

“Peredur mounted the horse, and taking a handful of sharp-pointed forks in his hand, he rode forth.”

Peredur departs on horseback and undergoes a two-day and two-night journey through wilderness and desert places without food or drink before reaching the tent in the glade.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1453-1528 confidence: medium

At daybreak Peredur leaves with his uncle’s permission, reaches another desert wood, meadow, and castle, and is received and honoured by a stately hoary-headed man and many pages.

After sleeping at the first uncle’s house, Peredur departs at daybreak with permission and travels to the next castle, where another test occurs.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1530-1609 confidence: medium

The knight provides the lady with a horse and garments, takes her to Arthur’s court, tells Arthur what occurred, defies Kai, and Arthur’s household reproves Kai for driving Peredur away.

Peredur remains away because of Kai’s offense, and Arthur vows to search the deserts of Britain until he finds him.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1611-1691 confidence: medium

Peredur remains three weeks ensuring tribute, obedience, and government are placed in the maiden's hands, then asks leave to depart, says he is Peredur son of Evrawc from the North, and promises aid if she is in trouble or danger.

After remaining three weeks to restore order, Peredur asks leave to go, names himself, and promises future aid if needed.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2072-2138 confidence: medium

Near the river, Peredur sees a royal-bearing youth on a mound with two leashed greyhounds; hounds in the opposite wood raise deer, and three roads lead from the mound.

Three roads are presented, including safer routes to palace and town and a narrower road toward the Addanc's cave, which Peredur chooses.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2297-2356 confidence: medium

Gwalchmai vows to try to release the maiden, many of Arthur's household join him, and Peredur vows to learn the story and meaning of the lance mentioned by the black maiden.

Gwalchmai and Peredur equip themselves and leave Arthur's court to follow the knight, though each takes his own way.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2435-2512 confidence: high

The King salutes Peredur and offers reward, including his daughter in marriage, half his kingdom, and two earldoms; Peredur declines, saying he did not come to woo and seeks tidings of the Castle of Wonders.

Peredur declines the offer of the King's daughter, half the kingdom, and the two earldoms, saying instead that he seeks the Castle of Wonders.
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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 5880-5973 confidence: medium

Arawn says he will send Pwyll to Annwvyn in his stead, give him the fairest lady as companion, and put his own form and semblance upon him for one year.

Pwyll leaves the hunt and is sent by Arawn to Annwvyn to occupy Arawn's court and perform a dangerous task involving Havgan.
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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 6755-6840 confidence: high

Bendigeid Vran reads the letter, grieves at Branwen’s woes, and sends messengers to summon the island together.

Bendigeid Vran grieves over Branwen’s woes, summons the island, and leads the men of the Island of the Mighty to Ireland after her ill-treatment.
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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 7018-7111 confidence: medium

Manawyddan proposes going to Lloegyr to seek a craft for support; they reach Hereford and make saddles, while Manawyddan makes gilded and coloured housings with blue enamel in the manner of Llasar Llaesgywydd.

Manawyddan proposes leaving for Lloegyr to seek a craft for support, and the companions come to Hereford and take up saddle-making and enamelled work.
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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 7113-7205 confidence: medium

After warning, Pryderi advises killing the hostile men; Manawyddan advises leaving to avoid evil fame and imprisonment, and the four go to another city.

Pryderi repeatedly urges violence, while Manawyddan counsels leaving to avoid punishment or ruin, resulting in repeated departures.
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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 7207-7298 confidence: medium

Manawyddan says they should not stay because they have lost the dogs and cannot get food, and he and Kicva set out together to Lloegyr.

Manawyddan proposes leaving because the dogs are lost and food cannot be obtained, and he and Kicva set out for Lloegyr.
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The Mythology of the British Islands CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS / CHAPTER IX; lines 3521-3602 confidence: medium

The gods keep Lugh from battle under nine guards because of his value; he escapes, appears in his chariot, gives a speech against servitude and tribute, and rides around the ranks.

Lugh is deliberately held back under guard because he is too valuable to risk, but he escapes and appears before the army.
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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 4137-4245 confidence: medium

The dispossessed gods must seek new homes; one group leaves Ireland for an overseas paradise on an unknown western island, which the narrator calls the Gaelic counterpart of the British island-valley of Avilion.

A section of the defeated gods chooses to leave Ireland and take refuge in a western island paradise described as a realm of pleasure, life, youth, and happiness.
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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 4418-4520 confidence: medium

Aeife states the children will spend three hundred years at Lake Darvra, three hundred on the Sea of Moyle, and three hundred at Irros Domnann and the Isle of Glora; they will keep human minds, feel no grief at being swans, and sing uniquely sweet songs.

Aeife assigns three successive three-hundred-year periods at Lake Darvra, the Sea of Moyle, and Irros Domnann/Isle of Glora; after the final stage they are free to return.
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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: high

Mider appears to Etain as a beautifully dressed young man, tells her she was his wife among the people of the goddess Danu, asks her to come to his sídh at Bri Leith, and is refused.

Mider asks Etain to leave the king for his sídh and later sings of a wonderful country under enchanted hills where there is no grief, no decrepit death, abundance of drink, and unseen inhabitants.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5020-5110 confidence: high

Forgall plots to end the betrothal by praising the warrior training of Scathach on an island in eastern Alba, knowing the journey is hard and expecting Cuchulainn to die there.

Cuchulainn leaves for Scathach’s island, his companions turn back, and he crosses named perils and a supernatural bridge before gaining instruction in war-craft.
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The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 5753-5858 confidence: medium

Fand, wife of Manannán son of Lêr and deserted by the sea-god, sends Liban to Cuchulainn as an ambassador of love; Cuchulainn first refuses to visit and sends Laeg to the Happy Plain.

Laeg and then Cuchulainn go to the Happy Plain or Celtic Paradise; Cuchulainn later returns to the land of mortals.
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The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 5860-5954 confidence: medium

At a festival in Fedlimid’s house, Fedlimid’s wife gives birth to a daughter; Cathbad prophesies her unmatched beauty and the deaths and sorrow it will bring; warriors demand her death, but Conchobar hides her to become his wife later.

Conchobar hides Deirdre until she can be his wife, but she later offers love to Naoise and asks him to take her away from Conchobar.
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The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 5956-6081 confidence: medium

Naoise, with Ardan, Ainle, followers, and Deirdre, flees to Alba; there they ally with a king, wander, hunt deer, and help in battles.

Naoise flees with Deirdre, his brothers, and followers to Alba, where they live away from Ireland.
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The Mythology of the British Islands CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS / CHAPTER XXV; lines 12541-12632 confidence: high

Beltaine and Samhain are called the most important solar periods; Partholon and his people arrived from the other world on Beltaine and returned on the same day three hundred years later.

Partholon and his people arrive from the other world on Beltaine and return whence they came on Beltaine three hundred years later.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14644-14793 confidence: medium

Pryderi is identified as son of Pwyll and Rhiannon; he is stolen at birth, accompanies Brân to Ireland, is spirited away by Llwyd and recovered by Manawyddan, receives pigs from Annwn, is killed by Gwydion, and appears in Arthurian legend.

Pryderi is spirited away by Llwyd and recovered by Manawyddan.
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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: high

Columba replies, "there is no forgiveness for a man who does such works as this!"

After Columba denies him forgiveness, Manannán says he will stop helping the Catholics of Ireland and go to the gray waves in the Highlands of Scotland.
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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 7521-7680 confidence: high

Ainé forbids the earl to show surprise at their son; after a wonderful feat he breaks the condition, and she must leave by fairy law.

Ainé warns the earl not to show surprise at their son’s deeds; when he breaks this condition, fairy law requires her to leave.
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The Mythology of the British Islands THE GAELIC ARGONAUTS / CHAPTER IX / CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS; lines 3765-3863 confidence: high

The passage says Spain stood for Celtic Hades or Elysium; in Spain, Bregon built a watch-tower, and Ith saw a distant land over the sea on a winter evening.

Ith sees a distant land from Bregon’s tower, then sails with warriors to examine it and lands in Ireland.
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The Mythology of the British Islands THE GAELIC ARGONAUTS / CHAPTER IX / CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS; lines 3959-4085 confidence: high

Judgment: prior inhabitants have possession by right; the Milesians must go to sea over nine green waves, and if they land again they may fight for the land but must avoid injustice.

The judgment requires the Milesians to go out to sea over nine green waves and then try to land again before fighting for the land.
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The Mythology of the British Islands THE GAELIC ARGONAUTS / CHAPTER IX / CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS; lines 3959-4085 confidence: high

The Milesians march on the people of Danu; battles occur at Glenn Faisi and Tailtiu; the gods are beaten and their three kings are killed by Eber, Eremon, and Amergin.

After losing two battles and their three kings, the gods retire beneath the earth and leave the surface to the conquerors; the next section begins the annalistic history and royal succession of Ireland.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3062-3167 confidence: high

Lugh says the sons must give three shouts on Cnoc Miodhchaoin in northern Lochlann, where Miodhchaoin and his sons forbid shouts; the sons react with fear and astonishment.

The sons of Tuirenn must pay a fine consisting of dangerous tasks and the collection of legendary possessions, then set out by sea to seek them.
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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: high

Connla was 'wooed by a goddess and borne away, like the British Arthur, in a boat of glass to the Earthly Paradise beyond the sea.'

Connla is wooed by a goddess and taken in a glass boat to the Earthly Paradise beyond the sea.
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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

Connla was 'wooed by a goddess and borne away, like the British Arthur, in a boat of glass to the Earthly Paradise beyond the sea.'

Becuma crosses the sea described as sundering mortals and immortals; Connla is also taken to paradise beyond the sea.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6592-6680 confidence: medium

Grainne declares her passion to Diarmait; he refuses to love the betrothed of his chief; she places him under geasa to flee with her.

Grainne places Diarmait under geasa to flee, and all consulted agree that a hero cannot break such a geis.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6777-6883 confidence: high

Ossian is the other survivor and had taken a great journey from which no ordinary mortal returns; the passage says that, like Cuchulainn, he went at a goddess’s invitation when Niamh, daughter of the Son of the Sea, came to the Fenians near Lake Killarney.

Niamh, described as a goddess in the comparison and as Manannán’s daughter, chooses Ossian as her lover and carries him away on a fairy horse.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6777-6883 confidence: high

Niamh of the Golden Hair, Manannán’s daughter, chooses Ossian as lover; he mounts behind her on the fairy horse, they ride to the sea-shore and over the waves, and she describes the divine country in terms compared to Manannán’s words to Bran and Mider’s to Etain.

Ossian rides with Niamh over the waves to the country of the gods and the Land of the Young, where decline, death, and decay are absent.
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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: medium

The passage says modern readers no longer accept Geoffrey's tradition that the Britons descend from Trojan survivors led westward by Brutus, great-grandson of Aeneas, in search of a new home.

The passage summarizes the tradition that Britons descend from Trojan survivors led westward by Brutus in search of a new home.
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The Mythology of the British Islands VIII. THE GAELIC ARGONAUTS 89 / IX. THE WAR WITH THE GIANTS 107 / X. THE CONQUEST OF THE GODS BY MORTALS 119 / XI. THE GODS IN EXILE 132; lines 192-206 confidence: low

“XI. THE GODS IN EXILE 132”

The chapter title “The Gods in Exile” places the gods in exile, suggesting a divine departure or displacement motif.
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celtic irish

Gods and Fighting Men Book Eleven, Chapter I: Oisin's Story; journey to and return from the Country of the Young confidence: medium

Oisin says he and Niamh turned westward over the sea, with the sea going away before them and filling in behind.

Oisin leaves Ireland and enters a realm of altered time, marriage, feasting, and changed status.
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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 5669-5774 confidence: high

Finn grows straight, strong, fair-haired, and beautiful; he catches two stags for the women, hunts daily, and is told to leave because the sons of Morna are watching to kill him.

The foster women tell Finn to leave because enemies are watching to kill him, and he goes away by himself.
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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 5669-5774 confidence: high

Finn grows straight, strong, fair-haired, and beautiful; he catches two stags, hunts daily, and is told to leave because the sons of Morna are again watching to kill him.

Finn leaves his fosterers after they warn that the sons of Morna are watching again to kill him.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8539-8634 confidence: medium

The tall man says the twenty-eight armed men are his brothers, sons of Midhir and Fionnchaem; he recounts Bodb Dearg's hostage demand and their move to a secret hidden place, and names himself Donn, son of Midhir.

Donn says he and his brothers left after refusing Bodb Dearg's demand for hostages and found a secret hidden place where they have remained.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8539-8634 confidence: medium

The tall man says he is Donn son of Midhir; he and the armed men are sons of Midhir and Fionnchaem. He recounts Bodb Dearg's kingship, the demand for hostages, the threat to wall up their father's dwelling, and their search for a secret hidden place.

Donn says Bodb Dearg was granted kingship, demanded hostages, and Donn's brothers left after a threat against their father's dwelling-place, then found a secret hidden place.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: high

On a little hill over the ford, Caoilte sees four young men with cloaks, swords, and hounds; he recognizes Colla and Faolan among them and hears them mourn that Finn has been gone for a year.

Finn has been gone for over a year, the Fianna grieve for their lord and leader, and the High King and Goll discuss temporary authority and refusal to replace Finn until a longer absence proves final.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: medium

Berngal says Finn, while following a deer of the Sidhe, gave him a shining-headed spear and hound-collar to keep; Berngal shows them, and names the hounds with Finn, Caoilte, and Lugaidh's son.

Berngal says Finn came from the north following a deer of the Sidhe and entrusted him with a spear and hound-collar until a future meeting.
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Gods and Fighting Men Book III. The Battle of the White Strand / Book IV. Huntings and Enchantments / Book VI. Diarmuid / Book VII. Diarmuid and Grania; lines 603-620 confidence: medium

Book VII lists chapters: The Flight from Teamhair; The Pursuit; The Green Champions; The Wood of Dubhros; The Quarrel; The Wanderers; Fighting and Peace; The Boar of Beinn Gulbain.

Book VII includes chapter titles “The Flight from Teamhair” and “The Pursuit.”
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Gods and Fighting Men Book III. The Battle of the White Strand / Book IV. Huntings and Enchantments / Book VI. Diarmuid / Book VII. Diarmuid and Grania; lines 603-620 confidence: medium

Book VII is titled “Diarmuid and Grania” and lists eight chapters: “The Flight from Teamhair,” “The Pursuit,” “The Green Champions,” “The Wood of Dubhros,” “The Quarrel,” “The Wanderers,” “Fighting and Peace,” and “The Boar of Beinn Gulbain.”

Book VII lists “The Flight from Teamhair” followed by “The Pursuit.”
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Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11733-11826 confidence: medium

Diarmuid and Grania go west along the Sionnan; Diarmuid kills and cooks a salmon, and they cross the stream to eat as Angus had told them.

Diarmuid and Grania are travelling westward while an armed force sent by Finn arrives to find and hinder the fugitive enemy.
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Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11733-11826 confidence: medium

Diarmuid and Grania go west along the Sionnan; Diarmuid kills and cooks a salmon with fire, and they cross the stream to eat as Angus had bidden them.

The passage follows Diarmuid and Grania westward across rivers into a cave shelter, while later enemies state that Finn seeks a hiding enemy.
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Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11828-11918 confidence: medium

Diarmuid returns to Grania; Muadhan catches three salmon with a rod and keeps watch for them that night.

The larger locator names flight and pursuit, while the passage itself shows Diarmuid returning to Grania and Muadhan at camp as enemies seek the grandson of Duibhne and threaten to take his head to Finn.
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Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11920-12019 confidence: high

Diarmuid tells Grania about the strangers, the bound kings, the three fierce hounds ready to hunt him, and the need to leave the cave before Finn and the hounds find them.

Diarmuid, Grania, and Muadhan leave the cave because Diarmuid expects Finn and the hounds to discover them, and they continue moving through bog and mountain terrain.
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Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11920-12019 confidence: medium

Diarmuid tells Grania about the strangers, the bound kings, the three fierce hounds ready to hunt him, and the need to leave the cave before Finn and the hounds find them.

The cave had sheltered Diarmuid and Grania, but Diarmuid decides they must leave it before Finn and the hounds arrive.
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Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11920-12019 confidence: high

Diarmuid tells Grania that he bound the strangers' three kings, that three fierce hounds are ready to hunt him, and that they should leave the cave before Finn and the hounds come upon them.

Diarmuid says they should leave the cave before Finn and the hounds come upon them, and the group immediately departs and travels onward.
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Gods and Fighting Men BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14266-14358 confidence: medium

The passage states that this was the last time Finn, Oisin, and the Fianna were gathered together for hunting, battle, games, drinking, or music, and that they wore away afterward.

The passage explicitly marks the gathering of Finn, Oisin, and the Fianna as their last time together before they wear away one after another.
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Gods and Fighting Men BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14266-14358 confidence: high

The narrator says this was the last time Finn, Oisin, and the Fianna were gathered together for hunting, battle, chess, drinking, or music, and that they wore away afterward.

The passage frames the gathering of Finn, Oisin, and the Fianna as their last and says they wore away one after another.
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Gods and Fighting Men BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14266-14358 confidence: medium

Caoilte goes into a hill of the Sidhe to be healed of old wounds; whether he returns is unknown, and reports associating him with Patrick are called unlikely by the narrator.

Caoilte enters a hill of the Sidhe to be healed of old wounds, with his return left unknown.
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Gods and Fighting Men BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY / CHAPTER III. THE HOUND; lines 6939-7029 confidence: medium

At the High King's command, Dubh pronounces a spell telling the three enemies of the Fianna to leave Ireland, go onto the deep bitter sea, and strike one another on the head with swords.

Dubh's charm commands the sons of Uar to go out on the sea, and the hound's wind carries them there, ending their presence in the story.
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Gods and Fighting Men BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY / CHAPTER III. THE HOUND; lines 7031-7051 confidence: medium

The three battalions of the Fianna divide into companies of nine and search all over Ireland for the King of Ulster's two sons.

The Fianna search throughout Ireland for the King of Ulster's two sons and return without news; the sons of Iruath and the hound are also no longer seen by Finn and the Fianna.
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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

The three harp tunes make listeners cry, laugh, and sleep; during the sleep, three people escape through the Fomor who would have harmed them.

The three depart through hostile Fomor while the hosts are asleep from the sleepy tune.
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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

Conan cannot dismount, cries out not to be carried away by the unknown big man, and urges Finn to follow to whatever place or island they are taken and bring them back to Ireland.

Finn states that he must follow the carried-away men to whatever place or island they have been brought and bring them back to Ireland.
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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

Finn grieves for fourteen carried-away men and says he is bound to bring them back; he tells Oisin that the Tuatha de Danaan left a ship-gift at Beinn Edair for those leaving Ireland.

Finn describes a Tuatha de Danaan gift of a ship at Beinn Edair for those who must leave Ireland, and Feradach later fills the harbour with ships and boats.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: medium

Thirteen men mount behind Conan on the horse; the big man accuses Finn and the Fianna of mockery, leaves weakly, then beyond a hill moves away with great speed.

The big man leaves after rebuking Finn, reveals extraordinary speed after crossing a hill, and his horse carries Finn's men away toward the sea, forcing pursuit.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: medium

Oisin asks what can be done without a ship or boat; Finn says the Tuatha de Danaan left a gift for the children of the Gael, so that anyone needing to leave Ireland could go to Beinn Edair and find a ship large enough for all companions.

Finn says the Tuatha de Danaan left a gift by which anyone needing to leave Ireland could find a ship at Beinn Edair large enough for all companions.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 confidence: high

Finn explains what happened; since fifteen of his people were taken, he will pursue with fifteen others, while Oisin remains at the head of the Fianna to guard Ireland.

Finn organizes a pursuit party, provides a ship, and departs across the sea after the Hard Servant's track.
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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: high

Companies gather at the Cat's Head; Finn and Oisin agree that Finn will follow the track with fifteen others while Oisin guards Ireland.

Finn sets out with fifteen companions after fifteen of his people have been brought away, and the party follows the Hard Servant's track across the sea to the rock.
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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: high

A grand ship is prepared with food and gold; Finn's people row over the great sea amid rough, noisy waters.

The party travels for three days and nights over a rough sea before reaching a cliff, slippery rock, and the end of the track.
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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: medium

Finn and his people search for Diarmuid using ladders made from ship cords and find the remains of meat Diarmuid had left.

Finn and his people search for the absent Diarmuid, and Diarmuid later arrives at the front of a troop and exchanges news with Finn's party.
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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 11260-11269 confidence: medium

The Fianna watched him ride away with his long-legged horse; then “he vanished from them, and all they could see was a mist” stretching toward the sea.

The Hard Servant rides away, vanishes from view, and is replaced in sight by a mist stretching toward the sea.
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Gods and Fighting Men CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS / CHAPTER IV. OISIN'S LAMENTS; lines 15230-15250 confidence: medium

Oisin says he is now without fighting, battles, feats, young girls, music, harps, great deeds, learning, generosity, feasting, courtship, hunting, and going out to battle, and says their absence is sorrowful.

The lament emphasizes absence of battles, hunting, hounds, feasts, music, and great deeds from the speaker's present life.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12055-12156 confidence: medium

Muadhan says he is going away; Diarmuid objects that he fulfilled all promises, but Muadhan leaves and the pair are sorrowful.

Muadhan leaves Diarmuid and Grania despite Diarmuid’s protest, and they are sorrowful after him.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12325-12415 confidence: medium

Angus Og says he will bring Grania away; he puts his Druid cloak around Grania and himself, and they go safely and unseen by Finn and the Fianna to Brugh na Boinne.

Angus Og covers Grania and himself with a Druid cloak, and they depart unseen and in safety to Brugh na Boinne.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12417-12432 confidence: medium

Diarmuid stands on a high bough of a tree, rises by the shaft of his spear, and lands on the grass beyond Finn and the Fianna.

Diarmuid escapes from Finn and the Fianna by leaping from a tree with the aid of his spear and landing beyond them.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12417-12432 confidence: medium

Diarmuid stands on a high tree bough, leaps by the shaft of his spear, and lands on the grass beyond Finn and the Fianna.

Diarmuid leaps from a high tree bough by his spear and lands beyond Finn and the Fianna; Finn later sees that Diarmuid has gone from him.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 confidence: medium

After defeat, the Tuatha de Danaan refuse the sons of Miled’s sway. Manannan chooses beautiful hills and valleys for them and surrounds them with hidden walls that men cannot see through, though the Tuatha can see and pass through them.

The Tuatha de Danaan, after defeat, refuse the rule of the sons of Miled and move into hidden hills and valleys protected by Manannan’s enchantments.
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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 6464-6554 confidence: medium

Aoife, daughter of the King of Lochlann and wife of Mal son of Aiel, hears the poets' praise of Lugaidh's Son and sets her love on him because of those stories.

Aoife hears of Lugaidh's Son, loves him through report, and departs across the sea with companions to find him in Ireland.
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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 6464-6554 confidence: medium

Aoife, daughter of the King of Lochlann and wife of Mal, hears praise of Lugaidh's Son, loves him because of the stories, and plans to go to Ireland with her nine foster-sisters while Mal hunts in northern Alban.

Aoife leaves Alban with nine foster-sisters, crosses the sea, and comes to Ireland looking for Lugaidh's Son.
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Gods and Fighting Men CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13697-13784 confidence: medium

Garraidh recounts Cumhal's banishment of the sons of Morna to several countries for sixteen years, their return to Ireland, killings, surrounding a red-walled house in Munster, and each man wounding Cumhal with a spear; Garraidh says he gave the first wound.

Garraidh says the sons of Morna were banished abroad for sixteen years and, on returning to Ireland, killed many men and attacked Cumhal.
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Gods and Fighting Men CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13697-13784 confidence: medium

Garraidh says Cumhal banished the sons of Morna to Alban, Lochlann, and Greece for sixteen years; after returning to Ireland, they killed many men, took duns, surrounded a red-walled house in Munster, and wounded Cumhal with spears, with Garraidh claiming the first wound.

Garraidh describes the sons of Morna being banished abroad for sixteen years and later returning to Ireland, where they kill many men and attack Cumhal.
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Gods and Fighting Men CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA; lines 3051-3156 confidence: medium

The Dagda leaves with his people and household because Manannan has put an enchantment on them; Dichu, absent at the time, later takes service with Angus.

Manannan's enchantment causes the Dagda and his people to leave Brugh na Boinne after Angus's claim succeeds.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: high

Oisin says that he and golden-haired Niamh turned westward from land, and the sea went away before them and filled in waves behind them.

Oisin and Niamh leave Ireland westward, cross an extraordinary sea route, and arrive in the Country of the Young.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: high

Oisin says he and golden-haired Niamh turned from land toward the west, with the sea going away before them and filling in waves behind; he also reports seeing wonderful cities, courts, houses, and palaces.

Oisin and Niamh turn westward from land, cross the sea as it opens before them and fills behind, and journey toward the Country of the Young.
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Gods and Fighting Men CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS; lines 8949-9047 confidence: medium

Nine Fianna set out looking for a pup and search many named places, including Magh Leine, the Valley of the Swords, Durlass, Teamhair, Dun Dobhran, and Ceanntsaile, without finding one.

The nine Fianna set out and search through many named places and the whole of Ireland for a pup before finding a hound after battle.
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Gods and Fighting Men CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL; lines 12435-12549 confidence: medium

Diarmuid reproaches Grania, saying she brought him away from his lord's house and caused him to lose his people, country, kin, ships, treasure, quietness, honour, the Fianna, and Finn.

Diarmuid says Grania brought him away from his lord's house and caused him to lose his people, country, kin, honour, and the Fianna.
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Gods and Fighting Men CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL; lines 12435-12549 confidence: medium

Diarmuid reproaches Grania and says she caused him to be banished from his lord and to lose his people, kin, ships, treasure, country, honour, and the Fianna; he also compares her beauty to a green tree under blossom and says her love passes quickly.

Diarmuid says Grania brought him away from his lord and caused him to lose Finn, his people, country, kindred, treasure, honour, and the Fianna.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1361-1459 confidence: medium

Lugh at Teamhair learns the Fomor have landed at Eas Dara and spoiled Bodb Dearg's country; he asks Nuada for help, but Nuada refuses to avenge damage not done to himself, and Lugh rides westward.

Lugh leaves Teamhair, seeks aid, asks for the Riders of the Sidhe to be gathered, and travels westward toward the Fomor.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 confidence: high

Lugh identifies the cooking-spit, the Hill of Miochaoin where three shouts must be given, and the danger from Miochaoin and his sons; he says this is the fine he has asked.

The sons of Tuireann must undertake dangerous voyages and tasks to satisfy Lugh's fine, and Tuireann says the quest points toward death and destruction.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 confidence: medium

Ethne goes with the brothers to the curragh, reproaches them for killing Lugh's father, says the harm that may come is just, and laments that they are driven from their country.

Ethne laments seeing her brothers driven from their own country, and they push the curragh from the shore of Ireland to begin the voyage.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1766-1882 confidence: medium

After resting, the brothers decide to seek another part of the fine, and Brian says they will go to Pisear, King of Persia, to ask for the spear.

The brothers leave one foreign king's court after obtaining an item and proceed by boat toward another foreign king's court for the next object.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 confidence: medium

Ethne, sister of the sons of Tuireann, cries and laments as they go to their ship, calling the journey pitiful and naming Teamhair, Beinn Edair, Uisnech, and other places.

The passage opens with Ethne's lament for the sons of Tuireann as they depart by ship and then undertake a difficult sea search for the island and its object.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 confidence: high

Ethne, their sister, cries and laments as the sons of Tuireann go to their ship, naming Brian and mourning the journey from Teamhair, Uisnech, and other places.

The passage opens with grief, Ethne's lament, and the sons' departure by ship from familiar Irish places.
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Gods and Fighting Men CHAPTER III. CONN CRITHER / CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA; lines 7458-7504 confidence: medium

At Credhe's house, Taistellach comes to Finn and reports that foreigners have arrived at the harbour of the White Strand.

After the report of the foreign arrival and Finn's speech, the Fianna commit to defending Ireland and set out on their march.
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Gods and Fighting Men CHAPTER III. CONN CRITHER / CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA; lines 7458-7504 confidence: high

The Fianna say they will not retreat from Ireland's defence. Credhe gives each battle dress, accompanies them with cattle, provides new milk during a battle lasting a year and a day, and has the wounded brought to her house for healing.

After the vow and provisioning, the Fianna set out, traverse a named route, make shelters, and light fires on the march.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 confidence: high

"Niamh of the Golden Head is my name"; she says she is "the daughter of the King of the Country of the Young."

Niamh, a royal woman from the Country of the Young, declares love for Oisin and calls him to leave with her; Oisin accepts and departs.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 confidence: high

Oisin says Niamh is his choice, agrees to go willingly, kisses Finn farewell, bids farewell to the Fianna, and mounts the horse with Niamh.

Oisin says farewell to Finn and the Fianna before leaving; Finn expresses grief and doubts that Oisin will return.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 confidence: medium

Niamh tells Finn she is Niamh of the Golden Head, daughter of the King of the Country of the Young, has come from over the sea, and loves Oisin for his name, bravery, and comeliness.

Niamh comes from the Country of the Young over the sea, declares love for Oisin, calls him to come away with her, and promises herself as wife; Oisin accepts and leaves.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 confidence: medium

Niamh tells Finn she is Niamh of the Golden Head, daughter of the King of the Country of the Young, has come from over the sea, and loves Oisin for his name, bravery, and comeliness.

The destination is over the sea and is described as fruitful, wealthy, full of feasting and music, and without death or lessening; Oisin's horse then heads for the sea.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 confidence: high

Oisin kisses Finn his father, bids farewell to Finn and the Fianna, and mounts the horse with Niamh.

Oisin bids farewell to Finn and the Fianna and rides toward the sea; Finn says he has no hope of seeing Oisin return.
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Gods and Fighting Men CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2650-2742 confidence: medium

The Sons of the Gael, led by the sons of Miled, come from the south to avenge Ith; their Druids say they or their children will possess an island in the west.

The Gael Druids tell them there is no country for them to settle in until they come to the island in the west, and the Gaels arrive by ship to claim it.
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Gods and Fighting Men CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2650-2742 confidence: medium

At Inver Slane, the sons of Gaedhal, later Sons of the Gael, first attempt to land in Ireland to avenge Ith, who had died there.

The Sons of the Gael travel from the south toward an island in the west that their Druids identify as the place where they or their children may gain possession and settle.
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Gods and Fighting Men CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2744-2820 confidence: medium

The Sons of the Gael move to nine waves from shore; the Men of Dea raise a great wind by enchantments and spells; Amergin and Arranan know it is not a natural storm.

The Gael leave the land, move to the distance of nine waves from shore, and later return to land after the storm is calmed.
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Gods and Fighting Men CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS; lines 12552-12675 confidence: medium

Diarmuid and Grania wander through Ireland hiding from Finn, sleeping under cromlechs or without shelter, and not daring to stay long anywhere.

The passage presents Diarmuid and Grania moving from place to place to hide from Finn, who pursues them and seeks Grania or Diarmuid.
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Gods and Fighting Men CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS; lines 12677-12685 confidence: high

Diarmuid and Grania go outside and see Finn and the Fianna of Ireland coming toward them.

Diarmuid and Grania flee Finn by entering a harbour boat where Angus is waiting to help them escape.
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Gods and Fighting Men CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS; lines 12677-12685 confidence: high

Outside, Diarmuid and Grania see Finn and the Fianna of Ireland coming toward them.

Diarmuid and Grania see Finn and the Fianna approaching, enter a boat, and are helped by Angus to escape from Finn.
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Gods and Fighting Men CHAPTER III. THE HOUND / CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND; lines 7086-7130 confidence: medium

The armies go out in ships; wind and waves rise, and they hear sea-women, frightened birds, and the breaking of ropes and sails.

The armies set out in their ships toward Ireland and later sail again from the Green Rock toward the White Strand.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11336-11426 confidence: medium

Finn mentions long strife with the High King and sends Oisin and Diorraing to ask Grania for him, so that any refusal is given to them rather than to him.

Oisin and Diorraing leave Almhuin for Teamhair to ask for Grania in marriage, and later Finn and the Fianna also set out for Teamhair.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11336-11426 confidence: medium

Finn mentions long strife with the High King and asks Oisin and Diorraing to go secretly to request Grania in marriage for him.

Oisin and Diorraing set out from Finn to Teamhair, and later Finn gathers the Fianna and travels to Teamhair for the arranged meeting.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11428-11494 confidence: medium

Grania asks Diarmuid to take her love and carry her away; he refuses because she is promised to Finn; she puts him under Druid bonds to take her out before Finn and the King of Ireland awaken, explaining that she loved him after seeing him parting the dogs.

Grania is described as promised to Finn, yet asks Diarmuid to take her love and bring her away from the house that night.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11428-11494 confidence: medium

Diarmuid says Finn keeps the gates of Teamhair, so they cannot leave; Grania says there is a side door at her sunny house and suggests Diarmuid may pass over the walls of the strong place by the shafts of his spears.

Diarmuid says Finn guards Teamhair's gates, and Grania proposes escape by a side door or over the walls by spear shafts.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11428-11494 confidence: high

When the company is asleep, Grania asks Diarmuid whether he will take her love and bring her away from the house that night.

Grania, described as promised to Finn, asks Diarmuid to take her away that night and binds him to do so before Finn and the king awaken.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11428-11494 confidence: medium

Diarmuid says Finn keeps Teamhair's gates and they cannot leave; Grania names a side door at her sunny house, and then says a fighting man may pass over walls by the shafts of his spears.

Diarmuid says Finn keeps Teamhair's gates, and Grania proposes escape by a side door or by crossing the walls with spear-shafts.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11496-11554 confidence: high

Diarmuid asks Oisin and Osgar what to do with the bonds laid on him; both advise him to follow Grania, with Oisin also warning him to stay out of Finn's hands.

Diarmuid treats the bonds as compelling action, receives advice to follow Grania, leaves the dun, and begins a flight away from Finn.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11496-11554 confidence: medium

Diarmuid returns for the horses, and the narrative next places them at the ford on the Sionnan, now called Ath-luain.

The fugitives reach the Sionnan ford, manage the horses to reduce tracking, and continue westward with the stream into Connacht.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11496-11554 confidence: high

Diarmuid asks Oisin, Osgar, Caoilte, and Diorraing what to do about bonds laid on him; they advise him to follow Grania, and Diorraing warns he will get his death by it.

Diarmuid treats the bonds as compelling, receives advice to follow Grania, and leaves the dun to continue with her.
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Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11496-11554 confidence: medium

Diarmuid tells Grania the journey is bad, says Finn would be a better lover, says he will keep faith with Finn and not bring her as wife, and urges her to return; Grania refuses and says she will not part from him until death.

Grania refuses to return, Diarmuid refers to Finn as a preferable lover for her, and the pair take steps because Finn may follow their track.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9100-9185 confidence: medium

Caoilte hunts on Beinn Gulbain, goes to Ess Ruadh, and near the Sidhe hill sees a richly dressed young man with weapons and two hounds in a silver chain.

A mortal or Fenian hero is invited from a hunting landscape into a Sidhe hill at night and seated in the proper place inside.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9374-9385 confidence: medium

Caoilte and Cascorach go out from the hill, and the people of the hill make a great lamentation after them.

After Caoilte and Cascorach leave the hill, the people of the hill make a great lamentation after them.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9374-9385 confidence: high

"Caoilte bade them farewell ... and Cascorach, but Fermaise stopped with them for a while."

The passage frames a farewell and later says Caoilte and Cascorach went out from the hill.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9374-9385 confidence: high

"Caoilte and Cascorach went out from the hill" and the people "made a great lamentation after them."

After Caoilte and Cascorach leave the hill, the hill people make a great lamentation after them.
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Gods and Fighting Men CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE; lines 12688-12798 confidence: high

Finn orders a ship stocked with food and drink and sails with a thousand men for nine days to the north of Alban.

Finn equips a ship, crosses the sea to Alban with a thousand men, and asks the king for aid against Diarmuid.
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Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 confidence: high

Ciabhan is described as surpassingly beautiful; women love him, the Fianna become jealous, and Finn sends him away for fear of the men.

Ciabhan is sent away because of jealousy and leaves Ireland in a curragh.
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Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 confidence: high

Ciabhan, the king of Ulster's son, is described as surpassingly beautiful; women of the Fianna love him, the men become jealous, and Finn sends him away.

Ciabhan is sent away because of jealousy among the Fianna and then boards a curragh to leave Ireland, saying he lacks shelter and protection there.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9803-9904 confidence: medium

The Fianna are idle in Almhuin on a misty morning; Finn orders a hunt to Gleann-na-Smol, and the mist lifts after they set out.

Finn forces the reluctant Fianna to leave Almhuin and go hunting despite the misty morning.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9906-9957 confidence: medium

Instead of a beast, Finn and his men see a tall dead man; the Red Woman identifies him as the King of the Firbolgs, foretells future trouble from his people, and says she is going to the Country of the Young and can bring Finn.

The Red Woman offers to bring Finn to the Country of the Young, and Finn refuses to give up his own country.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9906-9957 confidence: medium

The Red Woman says she is going to the Country of the Young and will bring Finn if he wishes; Finn thanks her but refuses to give up his own country.

The Red Woman offers to bring Finn with her to the Country of the Young, but Finn refuses to abandon his own country even for the whole world and the Country of the Young.
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Gods and Fighting Men CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS / CHAPTER VIII. THE KING OF ULSTER'S SON; lines 7653-7737 confidence: medium

News reaches the King of Ulster's court; his twelve-year-old son asks to help Finn, but the king says he is too young and shuts him up with twelve foster-brothers guarding him.

The twelve-year-old asks to help Finn, is confined by his father as too young, persuades his guards, takes arms, and departs to join the fighting.
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Gods and Fighting Men CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS / CHAPTER VIII. THE KING OF ULSTER'S SON; lines 7653-7737 confidence: high

The boy argues that courage won his father's name, persuades the foster-brothers to join him, and when the king sleeps they take arms, spears, and greyhound whelps and travel to the White Strand.

The boy persuades his foster-brothers, takes arms while the king sleeps, and travels through named places to join Finn and the Fianna.
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Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11557-11655 confidence: medium

Angus Og learns at Brugh na Boinne of Diarmuid's danger, comes unseen, speaks kindly, offers concealment under his cloak, and Diarmuid asks him to take Grania while he stays.

Angus Og offers to bring Diarmuid and Grania out under the border of his cloak without Finn's knowledge, and then removes Grania unseen.
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Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11657-11730 confidence: medium

Diarmuid arms himself, questions several doors, and hears friendly groups offer protection; he refuses so that Finn's anger will not fall on them.

Diarmuid is hemmed in at seven doors by friends, enemies, and Finn's fighters, then escapes by leaping beyond Finn's people and continuing west.
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Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11657-11730 confidence: medium

After the leap, Diarmuid looks back, calls out that he has gone past them, puts his shield on his back, goes west out of sight, and then follows Angus and Grania's track to Ros-da-Shoileach.

After escaping Finn, Diarmuid continues in flight and receives Angus's rules for avoiding single-entry refuges and for not remaining where he cooks, eats, sleeps, or rises.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12801-12890 confidence: high

At night Diarmuid hears a hound-voice three times; Grania restrains him, says the Tuatha de Danaan are doing it on account of Angus, and advises him to take the Mor-alltach and Gae Dearg, but he chooses lesser weapons and Mac an Chuill.

The hound-voice awakens Diarmuid three times and leads him to leave Rath Grania for Beinn Gulbain.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 13088-13146 confidence: medium

The sons take leave of Grania and their household. Donnchadh tells their people to stay in place while the sons go into danger against Finn and the Fianna.

The sons leave home and spend seven years in far countries learning all that can be learned of valour before returning as fighters.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 13088-13146 confidence: high

Grania summons her four sons, says Finn killed their father Diarmuid against a peace agreement, gives Donnchadh the sword, Eochaidh the Gae Dearg, Ollann protective armour, and Connla the shield, and tells them to train for vengeance.

The sons are told to learn every sort of fighting skill, take leave, set out, and later return after seven years of training in far countries.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3892-3967 confidence: medium

Manannan is said to come to Finn and the Fianna as the Gilla Decair, bring them to Land-under-Wave, hunt with them on Cnoc Aine, and sometimes help them.

Manannan, in the form of the Gilla Decair, is said to bring Finn and the Fianna away to Land-under-Wave.
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Gods and Fighting Men CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE; lines 9470-9543 confidence: medium

Finn and the Fianna hunt across the hill of Torc, Slieve Echtge, other hills, woods, and plains, driving animals out with hounds.

The hunt leaves Finn and Diorraing separated from the Fianna, after which they discover and enter a house of the Sidhe.
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Gods and Fighting Men CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9711-9745 confidence: medium

After Finn agrees, the tall man brings them into the Sidhe hill at Glandeirgdeis and strikes the pig with a Druid rod, changing it into a beautiful young woman named Scathach, the Shadowy One.

Finn and the company are brought into the Sidhe hill and later awaken outside on the mountain where the encounter began.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: high

Bran son of Febal hears music behind him near his dun, falls asleep from its sweetness, and wakes to find a silver branch with white blossoms beside him.

Bran receives otherworldly music, a silver branch, and a woman's direct command to set out over the sea toward the Land of Women.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: high

Bran hears music near his dun, falls asleep from its sweetness, and wakes beside a silver branch with white blossoms.

Bran is drawn by uncanny music, receives a silver blossoming branch, hears a woman's otherworld song and instruction, and departs the next day.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: medium

Bran tells the people the whole story of his wanderings, bids them farewell, and his wanderings afterward are unknown.

After telling his story and saying farewell, Bran's wanderings from that time are said to be unknown.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: medium

At Srub Bruin in Ireland, people on the strand ask who the arrivals over the sea are; Bran names himself, and the people say they know no such man except in very old stories of Bran's voyage.

After the recognition failure and Nechtan's destruction on the shore, Bran tells his story, bids farewell, and his later wanderings are unknown.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4258-4356 confidence: medium

The stranger says he comes from a country with "nothing but truth" and without age, withering, heaviness, sadness, jealousy, envy, or pride; he gives the branch if Cormac will give three requested gifts in return.

After Ethne is taken, Cormac follows, is separated by mist, and enters a plain with supernatural duns, Sidhe figures, wondrous structures, a well, and other marvels connected to the stranger's ageless country.
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Gods and Fighting Men CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7960-8038 confidence: high

Muirne, Labran, and their people grieve over Finn's danger; Tadg's wife says Daire Donn is unwoundable by ordinary weapons, names the Fomor-made sword and shield as the prophesied arms against him, identifies their keeper, and Labran is sent in eagle shape to seek them.

Labran is sent in the shape of a great eagle to seek the weapons and travels across the seas to the weapon keeper.
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Gods and Fighting Men CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4535-4606 confidence: high

"I come," she said, "from Tir-nam-Beo, the Land of the Ever-Living Ones, where no death comes."

A woman from the Ever-Living Ones summons Connla to lands without death, sorrow, aging, or withering.
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Gods and Fighting Men CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4535-4606 confidence: high

The woman says she is asking Connla to come to Magh Mell, where he will be a king forever without sorrow or fret and his body will not wither from youth and comeliness.

The woman of the Sidhe repeatedly calls Connla away from his father and people; Conn calls it an attack bringing away his son, and Connla finally leaves with her.
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Gods and Fighting Men CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4535-4606 confidence: high

The woman tells Connla to come into her shining ship to go to the Plain of Victory, saying they will reach that country before night.

The woman invites Connla into a shining ship; he leaps into the shining boat and sails away across the sea, not returning.
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Gods and Fighting Men CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4535-4606 confidence: high

The woman asks Connla to come to Magh Mell, where he will be king forever without sorrow or fret, and says his body will not wither from youth and comeliness.

A woman of the Sidhe repeatedly calls Connla away from his father and people, and he finally leaps into her boat and departs.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4609-4694 confidence: high

Cathmann, king of Fresen, arrives with nine ships, captures Liban, Tadg's brothers, and many Munster people; he takes Liban as wife and sets Eoghan and Airnelach to harsh labor with meagre food.

Liban and Tadg's brothers are taken by foreigners, and Tadg departs by sea to seek the people taken from him.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4609-4694 confidence: medium

Tadg orders a long-voyage curragh built with forty ox-hides, masts, oars, pitch, and supplies of food, drink, and clothing for a year.

Tadg has a specially built ox-hide curragh equipped for a long voyage with provisions for a year.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4609-4694 confidence: high

Tadg plans and orders a long-voyage curragh, strong with forty ox-hides, masts, oars, pitch, and provisions of food, drink, and clothes for a year.

Tadg builds a long-voyage curragh and explicitly sets out over the high sea to look for his missing people.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4696-4784 confidence: high

A foreigner guides because he had been on the track before; after six weeks without land he says they are astray on the great ocean with no boundaries, and a storm begins.

Tadg's party crosses a dangerous boundless sea, survives a storm, reaches an island explicitly called a paradise, and proceeds through staged places of knowledge.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: high

Cliodna of the Fair Hair identifies herself as of the Tuatha de Danaan, beloved of Ciabhan, source of the name Cliodna's wave, and a long-time island dweller who eats the tree's apples.

Tadg and his companions move through an island of wondrous inhabitants and objects, then leave over the sea toward Ireland while the island disappears from view.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: medium

The young man has a sweet-smelling golden apple; when he eats a third it is not diminished, and it nourishes the two lovers so that age and sorrow cannot touch them after tasting it.

Tadg and his companions enter an extraordinary island with deathless food, a shining house, altered time, supernatural inhabitants, gifts for the return, a sea departure, and a mist-hidden disappearance of the island.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: high

On returning to Ireland, Laegaire and his men find the men of Connacht keening them; Laegaire says he has come to bid farewell, while Crimthan offers him Connacht's rule and riches if he stays.

Laegaire refuses his father's offer of rule, wealth, horses, and women in Connacht and says he has come only to bid farewell before returning to the other place.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: high

Laegaire says it would be shameful not to help; Fiachna goes down into the lake, and Laegaire follows with fifty fighting men.

Laegaire and fifty men follow a Sidhe figure down into a lake to Magh Mell / the Happy Plain, later returning mounted to Ireland and then bidding farewell.
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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: medium

Oisin is described as brave, comely, swift, and keen-sighted; his wife Eibhir is the foreign sweetheart of the High King of Ireland, and Oisin fights the High King and Firbolg supporters for her.

Oisin goes beyond the sea for Eibhir, defeats the High King and Firbolg supporters, and brings her back to Ireland.
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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 10403-10462 confidence: medium

Finn and his men meet a richly dressed woman at Slieve Crot; she calls herself Etain of the Fair Hair and says she wants a man of the Fianna to race with her.

A woman challenges the Fianna to run and the route brings them to the hill of the Sidhe at Beinn Edair, where hidden identities and marriage matters are disclosed.
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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 10403-10462 confidence: medium

Finn and his men see a richly dressed woman at Slieve Crot; she names herself Etain of the Fair Hair and asks a man of the Fianna to run a race with her.

A woman in Etain's form challenges the Fianna to a race and leads them across named places to the hill of the Sidhe at Beinn Edair, where her identity and mission are revealed.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5034-5139 confidence: medium

Laegaire says each of the fifty has a wife, names the Tear of the Sun as his wife, says he has a blue sword, values Sidhe nights above a whole kingdom, and returns to be king with Fiachna and Fiachna's daughter.

Laegaire values a night of the Sidhe above a whole kingdom and returns to the otherworldly kingdom, where he remains.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5245-5360 confidence: medium

The Tuatha de Danaan and the Sons of the Gael remain around Loch Dairbhreach for three hundred years, until Fionnuala says only one night remains there.

The swan-children spend three hundred years at Loch Dairbhreach, then must depart to the cold sea of the Maoil, with further periods mentioned in Fionnuala's complaint.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5245-5360 confidence: medium

After three hundred years around Loch Dairbhreach, Fionnuala announces that only one night remains; the children sorrow over leaving friends for the cold sea of the Maoil and make a farewell complaint.

After three hundred years at Loch Dairbhreach, the swan-children must depart for the cold sea of the Maoil for another part of their allotted suffering.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5362-5475 confidence: medium

Fionnuala says the stepmother was bad to them, "playing enchantments on us, sending us out like swans upon the sea," and identifies the group as "One daughter and three sons."

The children are absent from Lir's house, their kin do not know what happened to them, and Fionnuala contrasts their sea hardships with the household at Sidhe Fionnachaidh.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5477-5602 confidence: medium

After the children have spent their appointed time in the Maoil, Fionnuala says they must go to Irrus Domnann after three hundred years, though it has no rest, standing ground, or shelter from storms.

Fionnuala marks the end of one appointed period, says they must leave the Maoil after three hundred years, and leads the group to Irrus Domnann, where further hardship occurs before another departure.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5477-5602 confidence: high

After their time in the Maoil is spent, Fionnuala says they must go to Irrus Domnann after three hundred years, despite lack of rest or shelter.

Fionnuala marks the end of three hundred years in the Maoil, leads departure to Irrus Domnann, later returns to Sidhe Fionnachaidh, and then moves to Inis Gluaire.
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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

The Tuatha de Danaan, people of the gods of Dana, come through mist and the high air to Ireland from the north.

The Tuatha de Danaan arrive through mist and air from the north into Ireland, and the Firbolgs perceive only mist on the hills.
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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: high

Oisin and Bran ride or sail in an enchanted ship to a divine country, seeking delighted companionship or love with unfading faces.

Oisin and Bran are named as riding or sailing in an enchanted ship to a divine country to seek companionship or unfading love.
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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

Oisin and Bran ride or sail in an enchanted ship to a divine country, seeking more delighted companionship or love with unfading faces.

Oisin and Bran are said to ride or sail in an enchanted ship to a divine country, seeking delighted companionship or love with faces that never fade.
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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 329-417 confidence: medium

After being overcome by men, the Men of Dea make houses in the hearts of hills and call men to their houses and to their country Under-Wave, promising earthly goods in greater abundance.

The Men of Dea are overcome by men and then make hidden houses in hills.
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Heroic Romances of Ireland A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 582-652 confidence: medium

Leahy proposes that two romances on the same legend were pieced together; he notes an opening in Fairyland, Mider's later appearance, a strong supernatural flavour, re-birth, nature observation, and a poem where Mider invites Etain to Fairyland.

The passage states that Mider invites Etain to Fairyland.
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Heroic Romances of Ireland BOOK OF LEINSTER VERSION / THE LAMENT OF DEIRDRE OVER THE SONS OF USNACH / ACCORDING TO THE GLENN MASAIN VERSION / ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION; lines 4405-4561 confidence: medium

Fergus, Cormac, and their warriors go to Connaught, are welcomed by Ailill and Maev, and thereafter send reavers to harry and burn Ulster for seven or ten years without truce.

Fergus, Cormac, and their warriors leave for Connaught and raid Ulster for seven or ten years without truce.
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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 2912-3083 confidence: medium

Liban says Labraid dwells in Mag Mell, the Plain of Delight; Cuchulain sends Laeg with Liban so he may learn of the land from which she has come.

Cuchulain sends Laeg with Liban to learn of her land; Liban identifies Labraid's dwelling as Mag Mell, the Plain of Delight, and Laeg travels by bronze skiff across a lake to an island palace.
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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 3241-3435 confidence: medium

A waking exhortation addresses Cuchulain as hero of Ulster, calls him to look on Conor and the Ulstermen, evokes battle, winter cold, the harm of long slumber, and urges him to stand.

Cuchulain is urged to wake from a long harmful sleep, then rises and proceeds toward the encounter with Liban and the ensuing mission.
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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 3241-3435 confidence: high

Cuchulain says he will not go at a woman's call; Laeg is sent with Liban and they travel to the Plain of Speech, the Tree of Triumphs, the festal plains of Emain and Fidga, and the place of Aed Abra with his daughters.

Cuchulain refuses to go at a woman's call and sends Laeg with Liban to bring back tidings.
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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 3241-3435 confidence: high

Cuchulain stands at her word, passes his hand over his face, casts away heaviness and weariness, goes to an enclosure, and there Liban appears and tries to lead him into the fairy hill.

Liban tries to lead Cuchulain into a fairy hill; after he refuses to go at a woman’s call, Laeg goes with Liban to bring back knowledge of the place.
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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: high

Cuchulain asks whether the quest is good; Laeg says it is good and describes a noble, splendid land where no evil dwells and no one can speak a lie, with Brown Labra attended by hosts.

Cuchulain is told that the quest is good and travels with Liban to a splendid fairy land or island ruled by Labraid.
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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: high

Laeg answers that the quest is good, says Cuchulain should go to attain it, and describes a noble fairy dwelling where no evil dwells and no one lies, ruled by Brown Labra.

The passage explicitly frames Cuchulain's journey as a good quest, describes the land as a fairy dwelling where all things are good, and then has Cuchulain go there with Liban.
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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 3587-3751 confidence: high

Fand says she must be the one to go and that danger rushes on her from afar; her shame and love for Cuchulain are described before her lament.

Fand says she must go, tells Emer to take her man, and laments that longing remains even though her arms resign him.
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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 3587-3751 confidence: high

Fand asks to be deserted; Emer says she should be deserted instead; Fand says she must go and that danger rushes upon her from afar.

Fand says she must go, tells Emer to take Cuchulain, and sings that longing remains in her.
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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 3753-3880 confidence: medium

Manannan sees that Fand is engaged in unequal warfare with the women of Ulster and likely to be left by Cuchulain; he comes from the east, and only Fand is aware of him.

Fand, a fairy-associated lady connected to Manannan, leaves Cuchulain and returns with Manannan after Cuchulain has failed her.
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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 3753-3880 confidence: medium

Opening stanzas say a maid should seek equal love; Emer is accused of bringing fifty women to make Fand captive and of thinking of murder; the speaker claims fair virgins at home will win her war.

Fand says she has not received what she wished from Cuchulain, names danger and insult, and departs with Manannan.
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Heroic Romances of Ireland INTRODUCTION / THE RAID FOR DARTAID'S CATTLE / THE RAID FOR DARTAID'S CATTLE / LITERAL TRANSLATION; lines 10810-10928 confidence: high

The woman promises that in the morning fifty black horses with gold and silver bridles, fifty sets of equipment of the Side, and Eocho's foster-children will go with him.

After the night counsel and the appearance of horses and gear, Eocho prepares and departs to Cruachan with an impressive troop.
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Heroic Romances of Ireland INTRODUCTION / THE RAID FOR DARTAID'S CATTLE / THE RAID FOR DARTAID'S CATTLE / LITERAL TRANSLATION; lines 10810-10928 confidence: medium

Ailill and Medb send messengers asking Eocho to come to a conference; Eocho says he will go, and the messengers depart.

Before Eocho travels to the conference, a woman from Sid Cuillne appears in his sleep and gives counsel concerning honour, retinue, and horses.
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Heroic Romances of Ireland INTRODUCTION / THE RAID FOR DARTAID'S CATTLE / THE RAID FOR DARTAID'S CATTLE / LITERAL TRANSLATION; lines 10930-11027 confidence: medium

Ailill sees a young man and woman while asleep; they name themselves Victory and Defeat, promise victory, and instruct him to send Orlam with Connaught royal youths to win Dartaid's cattle, promising equipment.

Ailill's sleep-vision gives instructions for Orlam's expedition, and Orlam later departs after the promised equipment appears.
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Heroic Romances of Ireland INTRODUCTION / THE SICK-BED OF CUCHULAIN / THE EXILE OF THE SONS' OF USNACH / INTRODUCTION; lines 3883-3930 confidence: low

“THE EXILE OF THE SONS' OF USNACH”

The episode title names the exile of the sons of Usnach.
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Heroic Romances of Ireland LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13014-13287 confidence: high

The year before Mider came to Eochaid for the chess game, Mider had been wooing Etain and had not obtained anything; he called her a fair-haired lady.

Mider, who has been wooing Etain, asks the fair-haired lady whether she will come with him into a marvellous land.
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Heroic Romances of Ireland LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13290-13620 confidence: medium

Etain blushes. Mider says he has sought her for a year with treasures and jewels and did not take her without Echaid's permission. Etain says she told Mider she would not come until Echaid gave her up, and that he may take her if Echaid gives her up.

Etain states that she will not go with Mider unless Echaid gives her up; Echaid refuses but grants a limited physical condition.
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Heroic Romances of Ireland LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION / THE DRIVING OF THE CATTLE OF FLIDAIS; lines 11964-11985 confidence: medium

After his wife's death, Fergus goes to Connaught, stays with Maev and Ailill, hears conversation, is promised cattle, and plans to bring them home.

After his wife dies, Fergus departs for Connaught and Croghan; the quest is called deadly and ends in his death.
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Heroic Romances of Ireland LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION / THE DRIVING OF THE CATTLE OF FLIDAIS; lines 11964-11985 confidence: high

After his wife is dead, Fergus goes to Connaught, where his blood is shed; he stays with Maev and Ailill and seeks cheer through story, song, and conversation.

After his wife's death, Fergus leaves for Connaught and then goes to Croghan, described as a deadly quest where he finds death.
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Heroic Romances of Ireland MAC DATHO'S BOAR / FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION; lines 2611-2704 confidence: high

The “Antiquarian” form relates the cause of Cuchulain’s illness and Laeg’s journey to Fairyland to test a message that Cuchulain can be healed by fairy help, then breaks off.

Laeg is sent to Fairyland to test the truth of a message about fairy healing, and the journey is retold in both forms with differing detail.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 8827-8989 confidence: medium

News of a maiden's love for Fraech reaches his home; his people advise him to send to his fairy kin for aid, wondrous robes, and gifts.

Fraech prepares for contact with the maiden by obtaining aid and then departing with a retinue to Croghan.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 8827-8989 confidence: high

The riders carry torches; their spears, swords, horses, bells, housings, and whips are decorated with gold, silver, bronze, jewels, purple hide, and findruine.

After receiving fairy gifts, Fraech and his company set out for Croghan with torches, decorated weapons, horses, hounds, trumpeters, jesters, and harp-players.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 confidence: medium

Fraech says, "My mother, the Fairy, is nigh." He is carried to his kin and dwells with the Sid-Dwellers in the caverns of Croghan's deep Sid; the note explains Sid as the fairy mound.

After being wounded, Fraech is carried to his fairy/Sid kin, spends the night away from earth in Croghan's Sid, and returns next morning with all wounds healed.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9702-9723 confidence: medium

Fraech stays until morning while they feast through the night.

After staying through the night feast, Fraech rides homeward with his comrades.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9702-9723 confidence: medium

"Now that oath will I take," answered back to them Fraech, "and the task ye have asked will do!"

After accepting the obligation, Fraech remains for a night of feasting and then rides homeward with his comrades.
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Heroic Romances of Ireland PAGE 23 / PAGE 24 / PAGE 25 / PAGE 26; lines 6841-6925 confidence: medium

“O fair-haired woman, will you come with me / into a marvellous land wherein is music (?)”

A speaker invites a woman to leave with him for a marvelous land, identified as the Great Plain or Great Country and contrasted with Ireland.
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Heroic Romances of Ireland PAGE 23 / PAGE 24 / PAGE 25 / PAGE 26; lines 6841-6925 confidence: high

“O fair-haired woman, will you come with me / into a marvellous land wherein is music (?)”

The speaker explicitly asks the woman to come with him to another marvellous land and later repeats the conditional invitation to come to his people.
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Heroic Romances of Ireland PAGE 58 / PAGE 59 / PAGE 60 / PAGE 61; lines 7351-7362 confidence: medium

The note says the expression may mean that Manannan left Fand at liberty to pursue her own course.

The passage proposes that Manannan left Fand at liberty to pursue her own course and frames this as behavior associated with divine husbands in other mythologies.
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Heroic Romances of Ireland PAGE 58 / PAGE 59 / PAGE 60 / PAGE 61; lines 7351-7362 confidence: medium

The note says the words are usually taken to mean that Manannan deserted Fand and that she then turned to Cuchulain.

The note contrasts readings in which Manannan deserts or releases Fand with another form where Fand seems to have left Manannan.
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Heroic Romances of Ireland PAGE 76 / PAGE 78 / PAGE 79 / PAGE 81; lines 7785-7805 confidence: medium

“I am she who will go on a journey / which is best for me on account of strong compulsion; ... it were dearer to me to remain.”

The proposed verse translation centers on a speaker leaving on a journey under strong compulsion while saying it would be dearer to remain.
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Heroic Romances of Ireland PAGE 76 / PAGE 78 / PAGE 79 / PAGE 81; lines 7785-7805 confidence: high

"I am she who will go on a journey / which is best for me on account of strong compulsion; / though there is to another abundance of her fame, / (and) it were dearer to me to remain."

The speaker says she will go on a journey because of strong compulsion.
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Heroic Romances of Ireland PAGE 79 / PAGE 81 / PAGE 82 / PAGE 83; lines 7808-7851 confidence: low

The note interprets the lines as saying the offence was great, addressed to Laeg son of Riangabra, and as an answer to Laeg, who may be trying to stop Fand's flight.

The note interprets the lines to Laeg as an answer to someone who may be trying to stop Fand's flight.
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Heroic Romances of Ireland PAGE 79 / PAGE 81 / PAGE 82 / PAGE 83; lines 7808-7851 confidence: low

The translator rejects a farewell reading and interprets the lines as saying that the offence was great, addressing Laeg son of Riangabra; the words may answer Laeg trying to stop Fand's flight.

The passage says Laeg may be supposed to try to stop Fand's flight, and that the lines to him may answer this attempt.
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Heroic Romances of Ireland PAGE 85 / THE EXILE OF THE SONS OF USNACH / PAGE 91 / PAGE 93; lines 7907-7968 confidence: medium

The poem says mischief will come on Deirdre's account and that the three sons of Usnach will be exiled.

The poem foretells the exile of the three sons of Usnach and the exile of Fergus from the Ulstermen.
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Heroic Romances of Ireland PAGE 85 / THE EXILE OF THE SONS OF USNACH / PAGE 91 / PAGE 93; lines 7907-7968 confidence: high

A stanza says mischief will occur on Deirdre's account and that the exile of the three lofty sons of Usnach will happen.

The poem explicitly foretells the exile of the three sons of Usnach on Deirdre's account and the exile of Fergus from the Ulstermen through her.
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Heroic Romances of Ireland PAGE 93 / PAGE 95 / PAGE 97 / PAGE 98; lines 7989-8140 confidence: low

The speaker says Fergus brought injury on them by inducing them to cross the sea and sold his honour for ale.

The speaker says Fergus brought injury on them by inducing them to cross the sea and that he sold his honour for ale.
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Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10277-10425 confidence: high

Fraech's mother says his cattle were stolen, his wife and children hidden in the southern Alps, and three kine taken by Picts to Alba; she urges him not to seek them and offers replacement cattle.

Fraech's mother warns that the quest will cost him his life or fail, but Fraech refuses to stay and gathers a company.
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Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10277-10425 confidence: high

Fraech's mother says his cattle have been stolen, that his children, wife, and cattle are hidden in the southern Alps, and that three kine have been carried by Picts to Alba.

The passage centers on Fraech's departure from Ireland to seek his abducted wife, children, and herd in a distant land.
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Heroic Romances of Ireland PART II / TAIN BO FRAICH / PART II / LITERAL TRANSLATION; lines 10471-10576 confidence: medium

Fraech's mother tells him his cows, wife, and three sons have been stolen and taken toward the mountain of Elpa, with three cows among the Picts in northern Alba.

Fraech's mother and Conall warn of trouble, but Fraech departs and continues the quest.
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Heroic Romances of Ireland PART II / TAIN BO FRAICH / PART II / LITERAL TRANSLATION; lines 10471-10576 confidence: medium

Fráech says he has pledged to go to Ailill and Medb with his cows; he sets out with three nines, a hawk, and a hound, meets Conall Cernach, and Conall agrees to accompany him after warning of trouble.

Fráech departs with companions, crosses seas and foreign lands to Elpa, and later returns with the recovered wife, sons, and cattle.
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Heroic Romances of Ireland PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1508-1595 confidence: medium

At a gathering and horse-races in Fremain, Mider searches for Etain, finds her among her women, and carries her and Crochen the Ruddy away; his approaching form is hideous.

Etain is carried from Fremain to fairy dwellings and later brought back from Bri Leith to Fremain.
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Heroic Romances of Ireland THE APPARITION OF THE GREAT QUEEN TO CUCHULAIN / FROM THE YELLOW BOOK OF LECAN (FOURTEENTH CENTURY) / THE APPARITION OF THE GREAT QUEEN TO CUCHULAIN / LITERAL TRANSLATION; lines 12464-12580 confidence: medium

Cuchulain sleeps at Dun Imrid, hears a dire terrifying cry from the north, wakes and falls from his couch, and goes out unarmed while his wife follows with his arms and clothing.

A terrifying cry from the north wakes Cuchulain and leads him and Laeg to leave and follow it.
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Heroic Romances of Ireland THE APPARITION OF THE GREAT QUEEN TO CUCHULAIN / INTRODUCTION / THE APPARITION OF THE GREAT QUEEN TO CUCHULAIN / FROM THE YELLOW BOOK OF LECAN (FOURTEENTH CENTURY); lines 12247-12408 confidence: medium

“AT Dun Imrid lay Cuchulain, and slept, when a cry rang out”; he hears a terrible shout from the north and falls from his couch as he wakes.

A terrible cry from the north awakens Cuchulain and leads him to pursue its source with Laeg.
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Heroic Romances of Ireland THE APPARITION OF THE GREAT QUEEN TO CUCHULAIN / INTRODUCTION / THE APPARITION OF THE GREAT QUEEN TO CUCHULAIN / FROM THE YELLOW BOOK OF LECAN (FOURTEENTH CENTURY); lines 12247-12408 confidence: medium

Cuchulain is awakened at Dun Imrid by a terrible cry from the north; his wife brings his apparel and arms, Laeg arrives with the chariot, and Cuchulain commands him to follow the cry's track.

A terrifying cry from the north wakes Cuchulain and causes him to leave Dun Imrid in pursuit with Laeg.
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Heroic Romances of Ireland THE COMBAT AT THE FORD / PAGE 118 / PAGE 121 / PAGE 124; lines 8287-8305 confidence: medium

The corrected stanza says it would be better for the addressed person to stay; threats will not be gentle; someone will have sickness; the departure to encounter the Rock of Ulster will be distressful; the venture may turn out ill, be long remembered, and bring woe to the one who goes on the journey.

The stanza explicitly frames a departure or journey toward an encounter and surrounds it with warnings of distress, sickness, ill outcome, lasting remembrance, and woe.
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Heroic Romances of Ireland THE COMBAT AT THE FORD / PAGE 118 / PAGE 121 / PAGE 124; lines 8287-8305 confidence: medium

Corrected stanza warns the addressee to stay; says the threats will not be gentle; predicts sickness, distressful departure to encounter the Rock of Ulster, ill outcome, long remembrance, and woe to the one who goes that journey.

The stanza centers on a warned departure or journey to encounter the Rock of Ulster, with predicted distress, illness, ill outcome, lasting remembrance, and woe.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1694-1812 confidence: medium

The man says Etain should meet him instead, claims he was her husband when she was Etain of the Horses, says she left a marriage price of Ireland's chief plains and waters plus gold and silver, and identifies himself as Mider of Bri Leith.

Mider, who claims former marriage to Etain, invites her to leave for his marvellous land and later secures her conditional agreement if Eochaid asks it.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 confidence: medium

A great wind raised by Fuamnach's spells bears Etain from her husband's house for seven years to the palace of Angus Mac O'c, son of the Dagda.

A spell-raised wind carries Etain away from Mider's house for seven years and later drives her again to weakness and woe.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 confidence: medium

A great wind raised by Fuamnach carries Etain from her husband's house for seven years to Angus Mac O'c, son of the Dagda; Angus was fostered by Mider, is at enmity with him, and recognizes Etain in transformed shape.

Fuamnach's spell-wind twice removes Etain from a household or refuge, first from Mider's house and later from Angus's bower.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 3933-4078 confidence: low

After Deirdre's birth, Cathbad sings that she will be a cause of ruin, that all Ulster will wail, that Usnach's three sons will be banished, and that deaths and mourning will follow.

Cathbad foretells banishment for Usnach's sons in relation to Deirdre, and later Deirdre desires Naisi, son of Usnach.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4080-4185 confidence: high

Naisi says he fears Cathbad's prophecy; after he refuses, Deirdre seizes his ears and threatens shame and mockery if he does not take her.

Deirdre compels Naisi to take her; the sons of Usnach depart with her and are pursued or threatened by Conor and later by the king of Alba's circle.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4080-4185 confidence: high

Naisi raises his musical warrior-cry; men of Ulster hear it, the sons of Usnach come to hold him back, warn against war with Ulster, and decide to go with Deirdre into another land.

After Deirdre compels Naisi, the sons of Usnach choose to go with her into another land and depart by night with a retinue; they later wander and are driven to Alba.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4080-4185 confidence: medium

The men of Alba gather to destroy the sons of Usnach; Deirdre warns Naisi to leave that night or be slain on the morrow, and they go to an island of the sea.

When the men of Alba gather to destroy the sons, Deirdre warns Naisi to depart that night, and they go to an island of the sea.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4188-4331 confidence: high

Fergus, Dubhtach, and Cormac hear what has happened and perform violent retaliation; Conor joins the fight, three hundred Ulstermen fall, and Fergus sets Emain on fire before dawn.

Fergus, Dubhtach, and Cormac retaliate, burn Emain, go into exile in Connaught, and conduct long-term raids against Ulster.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4188-4331 confidence: high

The sureties hear what happened, hasten forward, and perform violent deeds; Dubhtach and Fergus kill named opponents, three hundred Ulstermen fall, Dubhtach kills the women of Ulster, and Fergus sets Emain on fire before dawn.

After the killings, the sureties retaliate, Emain is burned, and they depart into Connaught exile with followers, raiding Ulster for sixteen years.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4333-4402 confidence: low

Deirdre says Fergus brought ruin, that they crossed the ocean and trusted him, and that his honour was bought by a cup of ale.

The passage mentions an ocean crossing and closes by naming the tale as the exile of Usnach's sons and the exile of Fergus, ending with Deirdre's death.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4333-4402 confidence: medium

The speaker blames Fergus for ruin, says they crossed the ocean and trusted him, and says his honour was bought by a cup of ale.

Deirdre says they crossed the ocean and trusted Fergus, and the closing sentence frames the tale as an exile narrative.
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Heroic Romances of Ireland THE PRELUDES TO THE RAID OF CUALGNE / APPENDIX / TAIN BO FRAICH / INTRODUCTION; lines 8689-8790 confidence: medium

The second part tells of Fraech's expedition to the Alps to recover stolen cattle and his wife; the passage reports that the wife was Trebland, a semi-deity like Fraech, according to another cited source.

The second part is summarized as Fraech's expedition to the Alps to recover his wife, along with stolen cattle.
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Heroic Romances of Ireland THE PRELUDES TO THE RAID OF CUALGNE / APPENDIX / TAIN BO FRAICH / INTRODUCTION; lines 8689-8790 confidence: medium

The second part is an expedition by Fraech to the Alps in the north of the land of the Long-Beards to recover stolen cattle and his wife, identified as Trebland, a semi-deity like Fraech.

The second part is summarized as Fraech's expedition to a distant region to recover stolen cattle and his wife.
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Heroic Romances of Ireland THE PRELUDES TO THE RAID OF CUALGNE / APPENDIX / TAIN BO FRAICH / INTRODUCTION; lines 8689-8790 confidence: medium

The second part includes references to travel from Ulster over the sea to Scotland, through north Saxon-land to the sea of Icht, and then to the Alps in the north of the Long-Beards or Lombards.

The introduction calls the episode a legendary journey of the demi-god Fraech and gives an itinerary through seas, Saxon-land, and the Alps.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / FROM THE YELLOW BOOK OF LECAN / THE RAID FOR THE CATTLE OF REGAMON / LITERAL TRANSLATION; lines 11302-11422 confidence: medium

The sons speak about filial love, reward, and danger; they take leave of Ailill and Medb and set out with seven times twenty heroes toward Regamon's district.

The sons take leave of Ailill and Medb, set out on a quest, and acknowledge the danger posed by valiant warriors in enemy territory.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / INTRODUCTION / THE RAID FOR THE CATTLE OF REGAMON / FROM THE YELLOW BOOK OF LECAN; lines 11057-11194 confidence: medium

Maev says their sons should go because they love Regamon's daughters. Morgor agrees from filial duty; Mingar asks for a greater reward and says the sons lack hero-craft and war training.

The sons leave home on a dangerous quest, while Mingar says they have been tenderly cared for and have not been taught warcraft.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / INTRODUCTION / THE RAID FOR THE CATTLE OF REGAMON / FROM THE YELLOW BOOK OF LECAN; lines 11057-11194 confidence: medium

Maev says their sons can perform the task because they seek the seven daughters of Regamon in love and may win the maidens' hands by the deed.

Ailill and Maev call their sons, state the task, and send them away on the quest.
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The Ancient Irish Epic Tale Tain Bo Cualnge CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1089-1183 confidence: medium

Medb summons macRoth to find a bull like Finnbennach; macRoth names Donn Cualnge, the Brown Bull of Cualnge, in Dare son of Fiachna's house in Ulster.

Medb sends macRoth and nine couriers from Connacht to Dare's house in Ulster to obtain Donn Cualnge as a match for Finnbennach.
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The Ancient Irish Epic Tale Tain Bo Cualnge CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1186-1316 confidence: medium

The messengers return to Cruachan; Medb asks for tidings; macRoth reports that they did not bring Dare's bull and recounts the dispute; Medb says the Brown Bull would be taken if not given willingly.

After the failed mission for the bull, Ailill and Medb assemble forces and summon allied contingents to Cruachan.
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The Ancient Irish Epic Tale Tain Bo Cualnge CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1318-1467 confidence: high

Poets and druids keep the host from departing while awaiting a good omen; Medb tells her charioteer to harness her horses so she can seek light and augury from her druid.

Before the march, poets and druids hold the host at Cruachan for a fortnight awaiting a good omen, and the charioteer performs a right-hand turn for a favorable sign of return.
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The Ancient Irish Epic Tale Tain Bo Cualnge CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1321-1470 confidence: high

The host remains for a fortnight in Cruachan in drinking and disport; poets and druids do not let them depart while awaiting a good omen, and Medb orders her charioteer to harness the horses so she may seek augury from her druid.

The host remains at Cruachan while poets and druids await a good omen before departure, and Medb seeks augury before the undertaking proceeds.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 13143-13262 confidence: high

Finnchad easily gathers the assembly and muster ordered by Conchobar; Ulstermen around Emain set out for the field of Emain in service of their king and to await Conchobar's recovery, while those south of Emain follow the host's trail and hoof-prints.

The Ulster host leaves Emain and makes its first stage of march under Conchobar.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 13146-13265 confidence: high

All Ulstermen east, west, and north of Emain set out at once for the field of Emain in service of their king and at the word of their lord, awaiting Conchobar’s recovery.

Ulstermen set out for Emain or directly onto the host’s trail, and the first stage of the march proceeds under Conchobar from Emain to Iraird Cuillinn.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 14803-14951 confidence: medium

Conchobar pitches camp, asks Ailill for a truce until sunrise, and both sides grant it; bare ground lies between the camps and Ulstermen arrive at sunset.

The truce is set until sunrise; at sunrise Cuchulain orders Laeg to rouse the men of Ulster, and Laeg calls on the kings to arise for battle.
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The Ancient Irish Epic Tale Tain Bo Cualnge PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN; lines 1622-1689 confidence: high

The section is titled as the route of the Tain, the beginning of the expedition, and the names of the roads taken by the hosts of four of the five grand provinces of Erin into Ulster.

The passage explicitly frames the beginning of the expedition and states that the hosts set forth after Summer's end.
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The Ancient Irish Epic Tale Tain Bo Cualnge PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN; lines 1625-1692 confidence: medium

The passage is headed as the route and beginning of the expedition, naming the roads by which the hosts entered Ulster; it says they set forth on Monday after Summer's end.

The hosts set forth on the Monday after Summer's end, beginning the expedition into Ulster.
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The Ancient Irish Epic Tale Tain Bo Cualnge PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN; lines 1625-1692 confidence: high

The passage is headed as the route and beginning of the expedition, naming the roads by which the hosts entered Ulster; it says they set forth on Monday after Summer's end.

The passage is structured as a named itinerary for the beginning of the expedition and lists roads and places traversed by the hosts.
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The Ancient Irish Epic Tale Tain Bo Cualnge TAIN BO CUALNGE / WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS; lines 109-194 confidence: medium

Contents entries include rising-out of the Men of Connacht, the route, the march of the host, the array of the host, and the muster of the Men of Erin.

The contents include rising-out of the Men of Connacht, route, march of the host, array of the host, and muster of the Men of Erin.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16325-16522 confidence: low

Several places, including Delinn, Delt, Drong, Druim Licce, Duelt, Fid Dub, and Feorainn, are described as being on Medb's march from Cruachan into Ulster.

Multiple place entries are defined by their location on Medb's march from Cruachan into Ulster.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16328-16525 confidence: medium

Fergus macRoig is described as one-time king of Ulster, in voluntary exile in Connacht after Conchobar's treacherous killing of the sons of Usnech, and chief director of the Táin under Medb.

Fergus macRoig is described as a one-time king of Ulster who entered voluntary exile in Connacht and became chief director of the Táin under Medb.
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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 2778-2897 confidence: high

The lad says he will join the games at Emain; his mother says it is too soon and tells him to wait for a champion or attendant to secure his safety; he refuses to wait.

The lad leaves his parents' house for Emain despite the mother's warning that it is distant and hard to reach, with Sliab Fuait between.
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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 3085-3164 confidence: medium

The little boy refuses to leave until the boys have had enough play, tells Conchobar to go ahead, and says he will follow the trail of the company, horses, and chariots.

The boy declines to travel with the king, remains at play, and says he will follow the trail later; meanwhile the dangerous hound is released because Conchobar forgets him.
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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 3088-3167 confidence: low

Conchobar summons the little lad and invites him to the feast; the lad refuses to leave before the other boys have enough play and says he will follow the trail of the company, horses, and chariots.

The boy is invited to join the king's feast but delays until the boys have had enough play, saying he will follow the company's trail afterward.
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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 asks to continue so the boys may bless him on his first day taking arms; the boys bless it for victory, first wounding, and triumph, but say it is too soon because he departs from them at the game-feats.

The boys say the boy is departing from them at the game-feats; he insists he took arms for luck and directs the charioteer along the road toward the Ford of Watching.
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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 3415-3492 confidence: medium

Cuchulain tells Ibar to drive as far as the road leads; Ibar explains that the road goes to Ath na Foraire, the Ford of Watching, where a warrior of Ulster keeps daily guard, repels strange youths, and manages men of song for the province's honor.

After the first-arming and peer blessing, Cuchulain orders Ibar to follow the road to its end and then asks to be guided to the guarded Ford of Watching.
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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 3491-3590 confidence: medium

Cuchulain proposes going south to Fertas Locha Echtrann, where champions stand, and Conall says he will follow to keep the boy from going alone into peril on the border.

Cuchulain repeatedly resists Conall's protection, goes toward border danger, and engineers Conall's return so that he can continue independently.
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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 3494-3593 confidence: medium

The lad says he will go south to Fertas Locha Echtrann, where champions stand, and says he may redden his hands on friend or foe; Conall says he will accompany him so he will not go alone into peril on the border.

Cuchulain resists returning to Emain, asks Conall to leave him, travels south toward Fertas Locha Echtrann and the border, and then redirects the journey toward Sliab Moduirn and the White Cairn.
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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 3592-3696 confidence: medium

Cuchulain orders Ibar onward to the dun of the macNechta; Ibar warns that it is perilous and says he expects to be left dead there, but Cuchulain insists he go living or dead.

Ibar warns that the journey to the sons of Necht is perilous and may end in death, but Cuchulain insists that they go.
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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 3595-3699 confidence: medium

Cuchulain orders the journey to the dun of the macNechta; Ibar calls it perilous and expects death, but Cuchulain says he will go living or dead.

Ibar warns that going to the dun is perilous and says he expects to be left dead there, while Cuchulain insists that he go whether living or dead.
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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 1691-1817 confidence: high

On the first stage the hosts go from Cruachan and sleep at Cul Silinne, where Cargin's Lough is said to be.

The passage opens with the hosts leaving Cruachan on the first stage and sleeping at the next named place.
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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 1694-1820 confidence: high

The hosts go from Cruachan on the first stage and sleep at Cul Silinne, identified with Cargin's Lough.

The passage explicitly describes the first stage of the hosts' movement from Cruachan and their overnight encampment.
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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: medium

The troops set out; the host is organized by tribes, stems, districts, comrades, friends, kinsfolk, kings, lords, captains, routes, and halting heights.

The passage describes the troops setting out and arranging their march by kings, troops, bands, tribes, districts, companions, and routes.
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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 1822-1955 confidence: medium

The troops set out, marching by tribes, stems, districts, kings, lords, and captains, with separate routes and halting heights.

The passage describes the army setting out and arranging its march by tribes, leaders, bands, routes, and halting places.
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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 1954-2107 confidence: medium

Cuchulain says he must go south to Temair for a tryst with Fedlimid Nocruthach’s maid; Sualtaim protests that he leaves Ulster endangered, but Cuchulain insists because of troth and promises.

Cuchulain says he must go south to Temair for an agreed tryst even while Ulster is threatened, because failing would damage the truth of men’s troth and women’s promises.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 10120-10221 confidence: high

Ferdiad wakes before morning anxious about combat, the treasures and maiden, the alternative of facing six champions, and his conviction that appearing to Cuchulain at the ford will cost him head or life.

The passage centers on Ferdiad leaving before dawn for the ford of combat despite explicit fears, ominous warnings, and farewell gestures.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 10123-10224 confidence: high

Ferdiad wakes near dawn troubled by the coming combat; he weighs loss of treasures and the maiden, the prospect of fighting six champions, and the danger of appearing at the ford before Cuchulain.

Ferdiad sets out before full daylight for the ford of battle despite anxiety, explicit warnings, ominous verse, and Medb's prediction that he will not return unchanged.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN; lines 4446-4467 confidence: high

The passage introduces a summary of the Happy Otherworld in Bran's Voyage and says mortals may reach it when specially summoned by its denizens.

The passage presents the journey as beginning when mortals are specially summoned by denizens, specifically through a damsel marked by magical music and a magic apple-branch.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION; lines 5471-5501 confidence: low

The indefiniteness is explained as that of an artificial literary genre that discarded the earlier mould of racial imagination to gain freedom and capacity; the author of Maelduin and related storytellers are said to have succeeded in bringing such imaginings into wider literature.

The passage says the artificial literary genre discarded the mould into which the imagination of the race had previously been cast in order to gain freedom and capacity.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 5901-5984 confidence: medium

A great mist and darkness surround Conn’s party; they hear a horseman approaching, he throws a spear three times, and then welcomes Conn.

Conn’s party is surrounded by mist and darkness, fears being carried into an unknown country, and then reaches a beautiful plain with a supernatural-looking rath, golden tree, and house.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 5986-6062 confidence: medium

Cormac pursues the stranger with his men, but a thick mist comes over them; when it clears, Cormac is alone on a great plain.

During pursuit, thick mist separates Cormac from his men; when it clears he is alone on a great plain and proceeds to marvels and a palace.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6168-6269 confidence: high

Ciabhan, son of Eochaid Red-weapon of Ulidia and a favored squire of Finn, is disliked by the Fianna because women fall in love with him; Finn is forced to part with him.

Ciabhan leaves the Fianna after Finn is forced to part with him, then proceeds to the seashore and begins the sea voyage.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6375-6476 confidence: medium

Cathmann son of Tabarn, king of Fresen, raids Munster successfully; Teigue escapes, his wife, brethren, and many people are captured, and he resolves, using a prisoner's information, to follow and free them.

Cathmann carries off Teigue's wife, brethren, and people; Teigue follows the ravishers by sea to free them.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6375-6476 confidence: high

Teigue builds a strong currach of twenty-five thwarts and forty bark-soaked ox-hides, equips it for a year at sea, and takes his bravest warriors.

Teigue builds a durable currach, provisions it for a long voyage, departs across the sea, and the narrator explicitly compares the voyage to Maelduin and other imrama.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER VIII / CHAPTER IX / THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND; lines 7321-7416 confidence: high

The lord of the Oversea land is Manannan in Bran or Boadag in Connla; inhabitants summon mortals by the music of fairy branches or by inexhaustibly satisfying fruit; time passes rapidly there, and a mortal cannot return unscathed.

The passage states that Oversea inhabitants summon mortals by magical music or fruit and that, in the Hollow Hill type, a prince strives to allure a mortal maiden.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8345-8441 confidence: high

Menelaus captures Proteus, seeks foreknowledge, and is told he will not die in Argos but will be conveyed by the deathless gods to the Elysian plain at the world's end, where Rhadamanthus is and life is easy, without snow, storm, or rain, and with a cooling West wind from ocean.

Menelaus is not to die in Argos but is to be conveyed by the deathless gods to Elysium, a remote blessed realm.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8443-8544 confidence: high

Post-Homeric epics are said to feature frequent transfer of heroes to an Elysian land, including Iphigenia, Memnon, Achilles, and Telegonus in island or deathless settings.

Multiple named figures are carried off or granted undying life, and Hesiodic heroes are placed at the world's end in the Isles of the Blessed.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 9140-9247 confidence: medium

Phæacia or Scheria is described as a fairy utopia comparable to Maelduin's far-off western isles; later Greek and Irish developments add didactic, ethical, visionary, Hyperborean, and allegorical treatments including Hesiod, the Champion's Ecstasy, and Cormac at Manannan's court.

Maelduin's seafarers wander to far-off western isles, and belief in Brendan's isles sends mariners onto the western main.
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The Voyage of Bran, Son of Febal, to the Land of the Living I40 MONGAN / CHAPTER III / ISO OISIN / CHAPTER IV; lines 5077-5186 confidence: high

Maelduin sets forth oversea to seek his father's murderers; a wizard instructs him to take seventeen companions; three foster-brothers insist on coming, swim after the vessel, and are taken aboard.

Maelduin sets forth oversea on a quest, wanders among many unknown islands, fulfills the quest, and returns to Ireland.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 1185-1214 confidence: high

Bran told the gathering all his wanderings, wrote the quatrains in Ogam, bade farewell, and 'from that hour his wanderings are not known.'

Bran tells the gathered people all his wanderings, records quatrains, bids farewell, and then disappears from known narrative.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 413-612 confidence: medium

Bran goes alone near his stronghold, hears music behind him, cannot locate it by looking back, and falls asleep because of its sweetness.

The tale opens with Bran drawn by sweet elusive music, receiving a silver blossoming branch, and then hearing a woman from unknown lands sing of Emain.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 614-821 confidence: high

Bran is warned against sloth and intoxication and told: “Begin a voyage across the clear sea” to reach “the land of women.”

Bran is told to begin a voyage across the clear sea, the woman departs with the branch, and Bran sails the next morning with his company.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5614-5712 confidence: medium

The author grants examples of mixture: Connla's maiden summons and carries him oversea while calling her kindred aes side; Fann and Liban are addressed as women of the hill and also dwell across water.

Connla's maiden is described as summoning him and carrying him off oversea while belonging to aes side.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5714-5857 confidence: high

Crimthann offers Laegaire royal power, wealth, horses, bridles, and women if he stays; Laegaire praises sid rain of beer, music, drinking cups, beloved companionship, Sun-tear, caldrons, drinking-horns, and values one sid night above the kingdom.

Crimthann offers Laegaire earthly power and wealth, but Laegaire praises sid abundance and says one night there is worth more than the kingdom before re-entering the sid.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1756-1841 confidence: high

Mongan instructs the man to go by stages to Cnocc Bane, Duma Granerit, Lethet Oidni, and its stream, retrieving a precious stone and a pound of gold for Mongan while taking a pound of white silver for himself.

The passage gives a route through several named places and assigns specific retrieval tasks at the destination and stream.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1756-1841 confidence: low

Mongan, seven men, his queen, and his shanachie Cairthide son of Marcan go aside from the cairn and see a prominent stronghold.

Mongan leaves the cairn aside with companions and then they see a prominent stronghold; the surrounding note relates the episode to Mongan's Frenzy or Vision.
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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 9562-9675 confidence: high

Erik, son of a petty Norse king, vows on Christmas Eve to seek Odainsakr, goes to Constantinople, becomes Christian, and tells the emperor of the vow.

Erik vows to seek Odainsakr and journeys from Norway through Constantinople toward a distant paradise-like land.
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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 9677-9776 confidence: high

Gorm hears of Geirrod's rich mysterious land and is told to sail across the ocean, leave sun and stars behind, journey into Chaos, and enter a land without light; he departs with Thorkill in three ships.

Gorm hears of Geirrod's rich mysterious land, resolves to seek it, departs in ships with a guide, and encounters lethal tests before a partial return.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN / CHAPTER III; lines 4469-4575 confidence: high

Connla gives a bound into her ship of glass, her gleaming currach; they sail away over the sea and are not seen afterward, and it is unknown where they went.

Connla leaps into the damsel's glass ship and sails away over the sea, after which he is not seen again.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN / CHAPTER III; lines 4577-4667 confidence: medium

The passage says the love motive emphasized in one tale is implied in the other because Bran's ultimate destination is the Isle of Fair Women, whose queen may be the summoning damsel.

Otherworld inhabitants summon mortals they choose; the female messenger or queen is connected with a love motive and summoning damsel.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 1843-1961 confidence: medium

After Fiachna has been king of Ulaid for a year, the Black Hag comes asking for the suretyship because the Lochlann king has failed concerning the promised cows; she refuses Fiachna's offers of cattle and demands that he come to fight the Lochlann king.

The Black Hag refuses compensation and requires Fiachna to travel with her and fight the king of Lochlann over the failed cattle promise.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2296-2408 confidence: high

Fiachna Finn, son of Baetan, goes from Ireland to Lochlann, where Eolgarg Mor is king, and receives respect, love, and honour.

Fiachna goes forth from Ireland to Lochlann, and later is required to journey there again for war.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2410-2523 confidence: high

When Mongan is three nights old, Manannan takes him to the Land of Promise to bring him up and vows not to let him return before age twelve.

Manannan takes three-night-old Mongan to the Land of Promise to bring him up and delays his return to Ulster until he has completed sixteen years.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: high

"The hero is caught away to the fairy land of the living by the loving entreaty of Niam, daughter of its king"

Oisin is taken by Niam, daughter of the fairy king, to the Land of Youth or Land of the Living.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: medium

The damsel carries the hero away on her steed across the western waves, and the Fianna raise three shouts of mourning and grief.

Niam carries the hero across the western waves, and the travelers see a rider with a golden apple while traversing the ocean.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: medium

Two birds appear on the lake linked by a red-gold chain; they sing a low melody that puts the assembly to sleep, and Cuchulinn fails in trying to kill them before sleep falls on him.

The linked birds induce sleep; Cuchulinn’s failed attack and sleep are followed by the supernatural women’s assault and later invitations to the Plain of Delight.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: high

The woman in green identifies herself as Liban, wife of Labraid; she says Fann, abandoned by Manannan Mac Lir, loves Cuchulinn, and that Labraid offers Fann as wife if Cuchulinn fights his enemies; their land is the Plain of Delight.

Liban leads Laeg to the water’s edge, into a bronze boat, and across to an island where Fann and Labraid dwell; the country is called the Plain of Delight and later the fairy mansions.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4929-5041 confidence: high

The narrator lists agreements among Bran, Connla, and Cuchulinn’s Sick Bed: a hero summoned by a loving Faery dame, a land over water, magic inexhaustible food, optional invisibility of inhabitants; Bran and Sick Bed also share Manannan and trees with sweet singing birds.

The passage’s comparative summary says the hero is summoned by one of the dames of Faery who is filled with love for him.
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roman

Aeneidos Aeneidos / PUBLI VERGILI MARONIS / AENEIDOS / LIBER I; lines 205-309 confidence: medium

Aeneas consoles the companions, saying they have endured worse, a god will end these troubles, they have experienced Scylla and Cyclopean rocks, and they are heading through dangers to Latium, where fate shows quiet seats and Trojan kingdoms may rise again.

Aeneas says the group passes through many crises toward Latium, where the fates show quiet settlements and where it is permitted for Trojan kingdoms to rise again.
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Aeneidos Aeneidos / PUBLI VERGILI MARONIS / AENEIDOS / LIBER I; lines 569-703 confidence: medium

Ilioneus describes their destination: Hesperia, an ancient land powerful in arms and rich soil, once inhabited by Oenotrians and now called Italy after a leader’s name.

Ilioneus says the Trojans were voyaging toward Hesperia/Italy when storm, winds, waves, shallows, and rocks scattered them to Libya; he asks to repair the fleet and continue if Aeneas is recovered.
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Aeneidos Aeneidos / PUBLI VERGILI MARONIS / AENEIDOS / LIBER I; lines 62-203 confidence: high

Aeneas is introduced as a Trojan exile driven by fate to Italy and Lavinian shores, long tossed by land and sea through Juno's anger, bringing gods to Latium and linked to the Latin, Alban, and Roman line.

Aeneas is described as a fate-driven exile leaving Troy for Italy and as part of the future founding of Latin and Roman peoples; the Trojan fleet is already voyaging from Sicily when the storm begins.
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Aeneidos Aeneidos / PUBLI VERGILI MARONIS / AENEIDOS / LIBER I; lines 843-876 confidence: medium

Dido asks the guest to tell from the beginning the stratagems of the Danaans, the disasters of his people, and his wanderings, saying that a seventh summer carries him wandering through all lands and waves.

Dido asks the guest to tell of his wanderings, and the passage states that a seventh summer carries him wandering through all lands and waves.
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Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1512-1634 confidence: high

Venus says the gods' harshness, not Helen or Paris, destroys Troy; she removes the cloud over Aeneas' mortal sight and shows Neptune, Juno, Pallas, and Jupiter acting against the city; she commands him to flee and promises safety at his father's threshold.

Venus tells Aeneas to flee and promises safe arrival at the paternal threshold; after further omens, Anchises agrees to go with him.
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Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1636-1740 confidence: high

Fire is heard more clearly through the city walls and the heat of burning rolls nearer.

The passage centers on leaving burning Troy with father, son, wife, servants, ancestral sacred objects, and later a larger exile group.
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Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1636-1740 confidence: high

At night’s end the speaker rejoins companions, finds many new exiles ready to follow him by sea, sees dawn rise over Ida while Greeks hold the gates, and departs toward the mountains carrying his father.

A large group of men and women has gathered, ready with minds and resources to follow the speaker over the sea to whatever lands he chooses.
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Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 879-1014 confidence: medium

The Greeks hide at Tenedos; the Trojans think they have sailed to Mycenae, relax their grief, open the gates, and inspect the abandoned Greek camp and shore.

The Greeks hide at Tenedos while the Trojans believe they have departed for Mycenae, leading the city to open its gates and inspect the deserted camp.
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Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 1743-1875 confidence: high

Troy has fallen and smokes from the ground; Aeneas says divine auguries drive the Trojans to seek exile, build a fleet near Antandros and Ida, and leave homeland with companions, son, Penates, and gods.

The passage opens with Troy fallen, the Trojans driven by divine auguries to seek exile, prepare ships, and leave homeland, harbors, and fields.
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Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 1743-1875 confidence: medium

Aeneas arrives in Thrace, an old Trojan ally, and begins locating first walls, naming them Aeneadae after himself.

Aeneas starts walls in Thrace, but the bleeding mound and Polydorus' revelation lead the group to abandon the polluted land and return to sea.
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Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 1877-2006 confidence: high

The Trojans leave Ortygia, sail past islands, and the companions urge: 'Cretam proavosque petamus.'

The Trojans depart, found a settlement, then receive divine instruction that the settlement is wrong and must continue toward Hesperia/Italy.
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Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 1877-2006 confidence: medium

All obey; they abandon this settlement too, leave a few behind, set sails, and run over the vast sea in a hollow ship.

After leaving Crete, the fleet is overtaken by storm, darkness, and loss of navigation for three days and nights before sighting land.
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Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 2008-2144 confidence: high

Celaeno sits on a high rock, speaks as a vates, attributes the message to Apollo and the omnipotent father, predicts arrival in Italy but famine before city walls, and flies into the woods.

Aeneas' group seeks Italy, repeatedly departs by ship, follows wind and helmsman over the sea, and asks how to continue through the dangers ahead.
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Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 2400-2511 confidence: medium

Polyphemus reaches the sea, washes flowing blood from his dug-out eye, and wades into the water; Aeneas' group receives the deserving suppliant, cuts the cable silently, and rows away.

Aeneas' company cuts the cable, rows away, raises sails, and flees from Polyphemus and the gathered Cyclopes on the shore.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2747-2861 confidence: high

Jupiter tells Mercury to go by wings to Aeneas in Tyrian Carthage; he says Aeneas must rule Italy, transmit Teucrian lineage, consider Ascanius and Lavinian lands, and sail.

Jupiter sends Mercury to command Aeneas to sail away from Carthage and return to the destiny of Italy, Rome, and Ascanius' inheritance.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2747-2861 confidence: high

Aeneas calls Mnestheus, Sergestus, and Serestus, ordering them to prepare the fleet secretly, gather companions, arm, conceal the reason, while he seeks a time and manner to speak to Dido.

Aeneas prepares to leave secretly, Dido senses the deceit, and she confronts him with appeals to love, pledged hands, marriage, and her threatened death and house.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2863-2985 confidence: high

Aeneas says he will remember Dido's merits, denies hiding a flight or claiming marriage, says he would restore Troy if fate allowed, and states that Apollo and Lycian lots order Italy.

Aeneas repeatedly says Italy is commanded by Apollo, lots, Jupiter's messenger, and fate; he returns to the fleet and the Trojans prepare ships.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2987-3111 confidence: high

Aeneas sleeps aboard ship, ready to go; a god-form like Mercury appears in a dream, warns him of danger, Dido’s deadly intent, favorable winds, coming flames, and urges immediate flight before vanishing into the dark night.

Aeneas, already ready to leave, is warned in a dream by a Mercury-like god-form to flee before dawn because danger, fire, and Dido’s plans are imminent.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 3113-3236 confidence: high

Aeneas, terrified from sleep by sudden shades, tells his men to wake and sail because a god again urges flight; he cuts the moorings and the fleet leaves the shore.

Aeneas receives a god-sent warning, commands immediate sailing, cuts the moorings, and the fleet leaves the shore.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 3253-3386 confidence: medium

Aeneas' fleet sails in mid-sea, looks back at Elissa's walls shining with flames, then encounters storm clouds, rain, darkness, and rough sea; Palinurus speaks from the stern and addresses Neptune.

The fleet is already under way toward Italy, but dark weather prevents progress and Palinurus advises turning toward Sicilian harbors; Aeneas accepts the change of route.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 3881-3998 confidence: medium

Trojan women apart on the shore mourn Anchises, look at the deep sea, lament how much water remains, and ask for a city because they are weary of the sea’s labor.

The women are weary of the sea, desire a city, and burn the Trojan ships, threatening the onward journey; later Nautes recommends separating those who cannot continue from those who must proceed toward Italy.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 3881-3998 confidence: medium

Aeneas is troubled and considers Sicily or Italy; Nautes, taught by Pallas, advises following fate, taking Acestes as ally, leaving the old, weary, weak, and fearful in Sicily, and founding Acesta.

Nautes advises Aeneas to leave the old, sea-tired mothers, weak, and fearful in Sicily, where the weary will have walls and call the city Acesta.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 4000-4110 confidence: high

After nine days of feasting and altar honors, fair winds summon departure; people weep and embrace, even former sea-fearers wish to go, and Aeneas consoles them while commending them to Acestes.

After arranging settlers under Acestes, Aeneas consoles the people, performs sacrifices and libations, and the companions row out to sea.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 4112-4156 confidence: medium

Aeneas orders all masts raised and sails spread; the fleet adjusts sheets and sail-yards together, and winds carry the fleet.

Aeneas commands the masts and sails to be set, and the fleet proceeds together under Palinurus’s lead.
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Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5098-5211 confidence: medium

Caieta, Aeneas’ nurse, dies and gives fame to the shore; Aeneas performs funeral rites, builds a mound, and sails from the harbor under moonlit calm.

After Caieta’s burial rites and mound are completed, Aeneas departs by sea and continues the journey.
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Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5321-5395 confidence: high

Ilioneus says storm, star, or coastline did not mislead them; all willingly come to the city after being driven from once-great realms.

The Trojans describe themselves as driven from former kingdoms, carried over vast seas, and directed by divine fates and Apollo to Latinus' lands.
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Aeneidos LIBER VII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VIII; lines 5953-6088 confidence: medium

Aeneas wakes, lifts river water in his hands, prays to the Laurentian nymphs and Tiber, promises honors and gifts, and prepares two biremes and armed companions.

After divine counsel and prayer, Aeneas prepares two ships, the river is calmed, and the Trojans leave the riverbank for Evander’s settlement.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6845-6947 confidence: high

Nisus, son of Hyrtacus, companion of Aeneas and swift with javelin and arrows, stands at the gate with Euryalus, a beautiful young Trojan; they share one love and war together.

Nisus proposes leaving the guarded gate to reach Aeneas, and Euryalus insists on accompanying him into danger; the pair wake replacements and depart together.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6949-7038 confidence: high

All creatures sleep; Trojan leaders deliberate about affairs and a messenger to Aeneas; Nisus and Euryalus request admission, and Iulus orders Nisus to speak.

Nisus and Euryalus volunteer at night to seek Aeneas, are armed, and depart through the gates with vows from the community.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6949-7038 confidence: medium

Iulus removes a golden sword made by Lycaon of Cnossos with an ivory scabbard; Mnestheus gives Nisus a lion skin, and Aletes exchanges a helmet.

Before the youths proceed, Iulus removes a golden sword, Mnestheus gives Nisus a lion skin, and Aletes exchanges a helmet.
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Aeneidos LIBER X / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XI; lines 8730-8842 confidence: medium

Latinus says that if the Trojans wish to seek other borders and leave Latin soil, the Latins should build twenty or more ships of Italian oak and provide bronze, labor, and naval supplies.

Latinus proposes that, if the Trojans wish to seek other lands and leave Latin soil, the Latins will build ships from Italian oak and supply naval materials.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5143-5267 confidence: high

Anna is driven from home, performs rites at her sister’s ashes with tears and hair, says farewell three times, presses the ashes to her mouth, and departs by ship while looking back.

Anna is expelled from home, leaves by ship, receives temporary shelter, and is forced to flee again by sea because of danger from Pygmalion or a brother.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6279-6430 confidence: medium

The note discusses a vessel running before the wind, identifies Melite as Malta and Cosyra as Gozzo, and says Battus founded Cyrene and brings Anna there in Silius Italicus.

Anna is associated with a vessel running before the wind and with travel to places such as Malta, Gozzo, and Cyrene, where Battus is said to bring her.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6432-6569 confidence: medium

A theory derives Anua from anus; the Plebs' secession is placed at the hill beyond the Anien, later called Mons Sacer.

The Plebs secede from Rome to a hill later named Mons Sacer.
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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 V. / NOTES: / LIBER VI. / NOTES:; lines 12810-12914 confidence: medium

Exilium is defined as renouncing one’s own city’s freedom by taking municipal franchise in a treaty city, with uncertainty about Ovid’s usage here.

The notes discuss a stratagem involving Tibur and Rome, musicians who had left or were ordered away, and their being sent back to Rome in covered carts.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1343-1470 confidence: medium

The speaker asks about the ship and double-headed image on old coinage; Janus explains that the double form can show him and that the ship commemorates Saturn’s arrival by boat, his expulsion by Jove, and his reception and concealment in Latium.

Saturn is expelled from heavenly kingdoms by Jove, arrives by boat after wandering, is received in the land, and is hidden in Latium.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1616-1741 confidence: high

Opening notices rites of an Arcadian goddess and Turnus’ sister near Virginea water; the speaker invokes the song-named goddess. Evander’s mother is described as sacred and divinely inspired in song.

Carmentis is both mother and goddess; she consoles Evander’s exile, explains it through fate and divine anger, and guides his ship toward Hesperia and the river of the future Roman site.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1616-1741 confidence: high

Carmentis consoles Evander, says fate and an offended god caused exile, not his guilt, and cites Cadmus, Tydeus, Jason, and others as similar sufferers; she says every land is homeland to the brave.

Carmentis explicitly places Evander’s exile beside those of Cadmus, Tydeus, Jason, and others, making exile a repeated heroic condition.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2473-2639 confidence: medium

The Carmentalia is dated to January 10; Carmenta is called an Arcadian goddess with an altar at the Carmental gate; Juturna is identified and her temple located by the Aqua Virgo.

Evander is called an exile and Arcadian who reaches Italy and moves along the Tiber toward the area tied to Rome's later greatness and Capitol cult sites.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11326-11452 confidence: high

Ino buries Learchus, seizes Melicertes from the cradle, comes to a narrow place between two waters, and leaps with him from a high ridge into the sea.

Ino takes Melicertes from the cradle and leaps with him from a high ridge into the sea.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 3871-4018 confidence: high

The Fabii are described as leaving Rome for the Cremera and later being cut off by the Tuscans; the number 306 is noted; the poet addresses them as incautious or unsuspicious of guile.

The Fabii leave Rome through the Carmental gate and are later destroyed; the gate or route becomes avoided and named unlucky.
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On the Nature of Things INFINITE WORLDS / BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND; lines 3329-3417 confidence: medium

When death takes hold, mind and soul retire; the body loses no form or weight, while the soul is described as twined through veins, vitals, and thews.

Mind and soul retire when death takes hold; an impalpable aura deserts the dying, and parts of soul may scatter through the body's pores.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: medium

Nisus, son of Hyrtacus, and Euryalus are on guard at the gate; they are described as close in affection, battle companions, and fellow guards.

Nisus proposes a dangerous path to Pallanteum for tidings to Aeneas, and Euryalus insists on accompanying him despite mortal risk.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5803-5890 confidence: high

Other living things sleep while the foremost Trojan captains hold council in the camp about what to do and who will be messenger to Aeneas.

Nisus and Euryalus volunteer to leave the camp by night, exploit the sleeping enemy's vulnerability, and seek Aeneas in Pallanteum.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5803-5890 confidence: high

Euryalus rejects Nisus' arguments, refuses to change his purpose, and the two leave their post to seek the prince.

The youths leave their post and are formally sent from the Trojan camp to pass through enemy lines and seek Aeneas.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 confidence: medium

Aeneas prays to Phoebus and the prophetess for a Latian resting-place for the Teucrians and their gods, promises temples and sanctuary for oracles, and asks that the Sibyl speak rather than write verses on leaves.

Aeneas asks for a Latian resting-place for the Teucrians and their wandering gods; the prophecy says they will reach Lavinium but face heavier land wars.
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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 1318-1408 confidence: medium

The narrator descends under a god's guidance; enemies and flames give way, and he reaches the courts of his ancestral dwelling and father's house.

The divine mother commands haste away, the narrator seeks to carry Anchises into the hills, and the household debates flight, exile, or death as Troy falls.
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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 1318-1408 confidence: high

Aeneas' mother tells him to care for Anchises, Creüsa, and Ascanius, says gods in anger overturn Troy, removes the cloud from his sight, and names Neptune, Juno, Pallas, and the lord aiding the Greeks.

Aeneas is urged to stop fighting, protect his family, and go to his father's house while Troy falls; the household debate centers on whether Anchises will join exile.
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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: high

A thunderclap and shooting star appear; Anchises worships the holy star, invokes ancestral gods, accepts the omen, and agrees to go with Aeneas.

The thunder and shooting star persuade Anchises that the gods sanction leaving Troy, ending his delay.
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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: high

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.

Aeneas leads his family out of burning Troy while preserving Anchises, Iülus, and the household gods.
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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: high

A thunderclap and star-like light appear; Anchises worships the holy star, invokes the ancestral gods, accepts the omen, and agrees to go with Aeneas.

The star-like heavenly sign causes Anchises to acknowledge divine direction and agree to leave Troy.
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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: high

As fire advances, Aeneas plans the escape: Anchises is to be carried, Iülus and Creüsa will accompany him, the household will gather at Ceres’ mound near an aged cypress, Anchises will carry the sacred objects, and Aeneas must wash in a living stream before touching them.

Aeneas organizes an escape through burning Troy with father, child, wife, and household gods.
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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 798-896 confidence: medium

The Greeks hide at Tenedos; the Trojans think they have sailed for Mycenae, open their gates, and visit the abandoned Greek camp and shore.

The Greeks hide at Tenedos while the Trojans believe they have sailed home and open their gates.
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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: high

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.

Hector tells Aeneas to flee the flames of falling Troy and carry sacred things and household gods toward a future city after sea 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: high

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.

Hector tells Aeneas to flee the flames because Troy is falling and to carry the sacred objects toward a future city after sea-wanderings.
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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 2749-2841 confidence: medium

Aeneas and the fleet hold their sea course and look back at the city gleaming with Elissa's funeral flame; the cause is unknown, and the Teucrians make gloomy guesses.

The fleet departs by sea, is hindered by storm and contrary winds, and turns from the Italian goal to Sicily, where Anchises' tomb and Acestes are found.
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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 2749-2841 confidence: medium

Aeneas and the fleet hold mid passage, look back on the city gleaming with hapless Elissa's funeral flame, and the Trojans make gloomy guesses about the blaze.

The fleet is already in passage when storm, wind, and Palinurus' counsel force a turn from Italy toward Sicily.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3234-3313 confidence: medium

Rites and games for Anchises are in progress; Juno sends Iris to the unattended fleet, while Trojan women mourn Anchises by the sea, lament further sea travel, and pray for a city.

The women lament the long sea journey since Troy's fall, pray for a city, and are persuaded by language of finding Troy and home in the present place.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3234-3313 confidence: medium

The Trojan women, apart by the sea, weep for Anchises, look on the fathomless flood, lament more sea travel, and pray for a city because they are weary of sea-sorrow.

The women lament years of wandering over sea and land, desire a city, and are urged to seek Troy where they are instead of continuing toward Italy.
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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 3315-3403 confidence: high

Nautes counsels Aeneas to follow fate, accept Acestes’ counsel, leave the weary and those unsuited for the voyage in Sicily, and allow them to call their town Acesta.

Nautes advises that the old, sea-sick, weak, fearful, and weary be left with Acestes in a new town, while Aeneas carries chosen and brave men onward to Italy; Aeneas implements this division and sails.
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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 3315-3403 confidence: high

Aeneas debates remaining in Sicily or going to Italy; Nautes, taught by Pallas, advises following fate, entrusting weary people to Acestes, and founding a city called Acesta.

After the ships are burned, Aeneas receives human and ancestral-divine counsel, separates the weary from the voyaging remnant, performs rites, and departs again by sea.
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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 3405-3466 confidence: high

"In safety, as thou desirest, shall he reach the haven of Avernus. One will there be alone whom on the flood thou shalt lose and require; one life shall be given for many."

Neptune promises Aeneas safe arrival, calms the sea, and the fleet continues safely under his assurance.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6412-6492 confidence: medium

Aeneas visits the Etruscan camp, persuades the king, gains Tarchon’s alliance, receives the divinely ordained Lydian fleet, leads in his galley, and speaks with Pallas about stars and fortunes.

Aeneas leaves prior allies, secures a new alliance, and sails overseas at the head of armed ships.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6835-6903 confidence: medium

A ship lies moored with gangway ready; the phantom darts aboard and hides, Turnus follows to the prow, Juno snaps the hawser, and the ship runs out on the tide while Aeneas searches for Turnus and kills others.

Turnus is separated from the battlefield by an unmoored ship, tide, wind, and sea, and is borne toward Daunus’ city against his will.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6835-6903 confidence: medium

Juno, daughter of Saturn, snaps the hawser, and the ship separates from its cable and runs out on the ebbing tide.

Turnus is unwillingly borne away from battle by ship, wind, tide, and sea toward Daunus' city.
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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: high

Aeneas finds a newly gathered company of mothers and men ready for exile overseas; the morning star rises over Ida, Grecians hold the gateways, and Aeneas withdraws with his father toward the mountain.

The survivors gather for exile, build a fleet after Troy's fall, leave the homeland, and continue by sea when winds allow.
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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: high

Aeneas finds a large company gathered for exile; the morning star rises over Ida; the Greeks hold the gates; Aeneas raises his father and seeks the mountain.

The Trojan people gather for exile after the fall of Troy, build a fleet, and sail away under Anchises' command and divine omens.
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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 1590-1676 confidence: high

The oracle manifests with shaking sanctuary, hill, laurels, and cauldron; Phoebus commands the Dardanian race to seek its ancient mother and promises rule to Aeneas' descendants.

Phoebus tells the Dardanian race to seek its ancient mother and asks them to return from wandering.
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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 1590-1676 confidence: high

Aeneas builds walls for his chosen town Pergamea, and the people begin establishing homes, marriages, fields, statutes, and homesteads.

Aeneas founds Pergamea and the Trojans begin settling, but pestilence ruins the settlement and they later abandon it and sail away.
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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 1590-1676 confidence: high

The sanctuary and hill shake, the cauldron sounds, and a voice tells the Dardanians to seek their ancient mother; it promises rule to Aeneas' descendants.

The divine voice tells the wandering Dardanians to seek their ancient mother, and the passage frames the search as a return to old parentage.
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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 1590-1676 confidence: high

At night the Trojan household gods appear to sleepless Aeneas and say Apollo sends them; they promise future empire and direct him away from Crete toward Hesperia/Italy, the true dwelling place connected with Dardanus and Iasius.

The household deities carried from burning Troy appear to Aeneas and give instructions for the next stage of the journey.
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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 1678-1762 confidence: medium

The fleet is caught in night, storm, cloud-fire, and rough seas; Palinurus cannot navigate; after three days and nights land, hills, and smoke appear.

The fleet has left land, is thrown off course by storm and darkness, wanders for three days and nights, and then reaches new land.
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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 1678-1762 confidence: medium

The ships sail into storm, darkness, lightning, and confused waters; Palinurus cannot tell day from night; land appears on the fourth day.

The voyagers leave land, are overtaken by storm and darkness, lose direction, and reach land only after several days.
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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 1764-1832 confidence: high

Aeneas addresses Helenus as interpreter of the gods, open to Phoebus, tripods, laurels, stars, birds, and auguries; he recalls favourable divine counsel to seek Italy, Celaeno's harsh prophecy, and asks what dangers to avoid and what guidance to follow.

Aeneas asks Helenus, interpreter of the gods, how to avoid dangers and reach Italy; Helenus performs sacrifice and begins a prophecy under Phoebus' influence.
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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 1764-1832 confidence: medium

Andromache contrasts Priam's dead maiden daughter with captives, describes sailing from burning Troy, slavery and childbearing under Pyrrhus, transfer to Helenus, and Orestes' murder of Pyrrhus over a stolen bride.

Andromache describes sailing over alien seas from burning Troy, and Aeneas' party prepares sails for the onward voyage to Italy.
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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 1764-1832 confidence: high

As sailing weather rises, Aeneas asks Helenus, called interpreter of the gods and open to Phoebus' signs, to reveal what perils to avoid and what guidance can overcome his labours; he also recalls favourable divine counsel toward Italy and Celaeno the Harpy's ominous prophecy.

Aeneas prepares to sail and asks Helenus, interpreter of the gods, what dangers to avoid and how to overcome future labours.
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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 1834-1914 confidence: high

The seer addresses the goddess-born voyager, says the king of the gods allots destiny, notes that Helenus cannot utter all, and foretells a long route through seas before safe city-building in Ausonia.

Aeneas receives divine-framed prophetic sailing instructions that direct his long route toward an appointed settlement.
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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 1834-1914 confidence: medium

After the seer finishes, he orders gifts to Aeneas' ships: gold, ivory, silver, Dodona cauldrons, armor of Neoptolemus, gifts for Aeneas' father, horses, grooms, additional rowers, and arms for the crews.

After the seer's counsel, costly goods, armor, horses, rowers, and arms are supplied to Aeneas' ships.
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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 1916-1995 confidence: high

Anchises orders the fleet to sail; Phoebus' interpreter addresses him, says Ausonia is before him but that he must sail past to the farther part revealed by Apollo, and praises his divine connection and filial bond.

The passage begins with orders to sail, parting speeches and gifts, and continued movement from fate to fate toward Ausonia.
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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 1916-1995 confidence: high

Anchises tells the fleet to set sails so the fair wind will not be delayed.

The passage repeatedly presents sailing away, farewell, and movement by sea toward Ausonia/Italy under divine or prophetic direction.
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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 1997-2067 confidence: medium

Achemenides urges flight, says many other Cyclopes live nearby, describes three lunar cycles of hiding and foraging, and says he cast himself on the fleet to escape the accursed tribe or die by human hands.

Achemenides urges the voyagers to fly and pull the cable from the beach because many Cyclopes live nearby, and he casts himself on the fleet to escape them.
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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 2069-2122 confidence: high

Polyphemus is seen on the mountain top with flocks, huge and blind, using a lopped pine for support while sheep attend him.

Polyphemus is blind and enormous, pursues the escaping ship by sound, cannot reach it, and his cry summons the Cyclopes as the voyagers flee by sea.
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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 2069-2122 confidence: medium

Helenus had commanded them not to sail between Scylla and Charybdis, described as death on either hand; they turn back and pass several Sicilian landmarks, with Achemenides pointing out names from his wanderings with Ulysses' company.

Helenus' commands warn against the way between Scylla and Charybdis, called death on either hand, and the travelers turn their sails back.
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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 2069-2122 confidence: medium

Helenus had commanded them not to sail between Scylla and Charybdis, described as death on either hand; they turn back and pass several Sicilian landmarks, with Achemenides pointing out names from his wanderings with Ulysses' company.

Aeneas summarizes the account as divine doom and the history of his goings after recounting multiple voyages, dangers, and losses.
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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 4995-5084 confidence: medium

Tiber instructs Aeneas to ally with Evander's Arcadians at Pallanteum, promises to guide him upstream, tells him to pray to Juno with vows, and asks for a conqueror's sacrifice to Tiber.

After the river god's directions, Aeneas prepares two galleys and travels upstream on waters calmed by Tiber toward Evander's town.
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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 4995-5084 confidence: medium

Aeneas wakes, faces sunrise, holds river water in his hollowed palms, prays to the Laurentine nymphs and father Tiber, promises worship and gifts, then chooses and arms two galleys.

Aeneas selects ships, Tiber calms the current, and the party travels upriver to Evander's settlement at the future site of Rome.
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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 5403-5477 confidence: high

A heavenly flash, crash, and clashing red armor appear; Aeneas knows it as his goddess mother's promised sign and says Vulcan-made armor will come, then predicts Laurentian slaughter and invokes Tiber's waves.

Aeneas rises after interpreting the omen, chooses the bravest crew members, receives horses, and rides toward the Tyrrhene king's court.
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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 5403-5477 confidence: high

Aeneas rises, rekindles the altars of Hercules, approaches household deities, and joins Evander and the Trojans in offering two-year-old sheep.

After the omen, Aeneas makes offerings at altars, selects warriors, and rides toward the Tyrrhene king.
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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 5479-5516 confidence: high

Evander laments separation from Pallas, mentions deaths caused by Mezentius, prays to Jupiter and the heavenly powers for Pallas's safety, addresses Fortune, and is carried within swooning after the final parting.

Evander prays for Pallas's safe return, holds him in an embrace, dreads future bad news, and swoons at the final parting.
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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 5479-5516 confidence: high

The cavalry leaves the open gates with Aeneas, Achates, Trojan princes, and Pallas; Pallas is likened to the Morning Star, and fearful mothers watch from the walls.

The cavalry issues from open gates while fearful mothers watch the dust and gleaming squadrons from the walls.
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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 5479-5516 confidence: high

The father laments deaths caused by Mezentius, prays to heavenly powers, Jupiter, and Fortune for Pallas's safety, wishes to die before hearing worse news if calamity is fated, embraces the boy, and is carried within after swooning.

Pallas is embraced at final parting, then departs in the cavalry column while mothers watch from the walls.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4267-4357 confidence: medium

Caieta, Aeneas’s nurse, is honored in death; after rites and burial mound are completed, Aeneas sails from the haven by night.

Aeneas leaves a haven after burial rites, sails by night, and brings the fleet into the Tiber at dawn.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4267-4357 confidence: medium

Caieta, Aeneas' nurse, gives the shore renown in death; rites are paid, the mound is smoothed, and Aeneas sails away from the haven.

Aeneas leaves the prior haven, sails through the night, and directs the fleet into the Tiber at Latium.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 confidence: medium

Ilioneus tells Latinus the Trojans came by purpose rather than storm or error, are outcasts from a former great realm, descend from Jove, and were sent by Aeneas.

The Trojans describe themselves as outcasts driven by divine ordinance to seek Latinus' land, with Apollo recalling them to the Tiber and Numicus spring.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7343-7408 confidence: medium

If the Teucrians want other coasts, the speaker proposes building twenty or more ships of Italian oak and supplying brass, labor, and dockyards; timber lies at the water’s edge.

If the Teucrians wish to leave the soil for other coasts and another people, the Latins will build and equip ships for them.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7534-7584 confidence: high

Metabus, driven from his kingdom, leaves Privernum with his infant daughter and names her Camilla after her mother Casmilla.

Metabus is driven from his kingdom and flees Privernum with infant Camilla through war and pursuit.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2125-2220 confidence: medium

Anna urges Dido not to live alone, questions whether ashes or a tomb-ghost care, lists rejected suitors and surrounding dangers, praises a Trojan-Carthaginian union, and advises offerings, welcome, and delay during stormy sailing conditions.

Anna advises Dido to create reasons for Aeneas’ delay while the storm rages, Orion is wet, ships are shattered, and the sky is unfit for voyaging.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2309-2389 confidence: high

Jupiter hears, looks on the royal city and lovers, and orders Mercury to accost Aeneas in Carthage, reminding him of Italy, Teucer’s line, Ascanius, Rome, Ausonian children, Lavinium, and the need to set sail.

Jupiter commands Mercury to tell Aeneas to set sail; Mercury delivers the command; Aeneas orders the fleet secretly prepared.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2309-2389 confidence: high

Jupiter hears, looks on the city and lovers, and orders Mercury to tell Aeneas to stop lingering in Carthage and sail toward his destined Italian, Lavinian, and Roman future, including Ascanius’s inheritance.

Jupiter sends Mercury to make Aeneas leave Carthage and return attention to his destined lands and descendants.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2391-2467 confidence: high

Dido accuses Aeneas of hoping to mask his crime and slip away silently; she invokes love, his hand, her bitter death, the winter sea, their union, and marriage rites while asking him to delay.

Aeneas is preparing the fleet to leave and says Apollo, Lycian oracles, Jove's messenger, Anchises's warnings, and Ascanius's destined kingdom compel him toward Italy.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2391-2467 confidence: high

Dido asks whether Aeneas hoped to mask the crime and slip away, invokes love, his given hand, her tears, their union, and marriage rites being prepared, and asks him to pity her sinking house.

Aeneas' departure is framed as enforced by Jove's messenger, Apollo, oracles, his father's phantom, and Ascanius' destiny, despite Dido's appeal to their relationship.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2469-2540 confidence: high

Aeneas, moved by love but obeying divine commands, returns to the fleet; the Teucrians prepare ships in haste, are compared to ants, and Dido watches the shore and sea activity from the fortress roof.

Aeneas returns to the fleet and the ships are prepared because he fulfils divine commands, despite emotional attachment to Dido.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2469-2540 confidence: high

Dido asks Anna to approach Aeneas and request only a final delay for favorable winds and an easier passage, saying she no longer asks for the old marriage or for him to abandon Latium.

Dido sends Anna to ask Aeneas for a final grace: a breathing-space and favorable passage conditions, not a renewed marriage or abandonment of Latium.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2469-2540 confidence: medium

A marble temple of Dido's ancient lord is honored in the house; she seems to hear his voice at night, a screech-owl cries with a funeral note, warnings terrify her, and dreams show Aeneas driving her into solitary wandering; the passage compares this to Pentheus and Orestes.

In sleep Dido sees fierce Aeneas driving her, repeatedly leaving her alone on a weary way while she seeks her Tyrians in a solitary land.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2469-2540 confidence: high

Aeneas wishes to comfort Dido, is moved by love, but fulfils divine commands and returns to his fleet.

Aeneas is emotionally moved by Dido but obeys divine commands, returns to the fleet, and the ships are prepared for departure.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2542-2634 confidence: high

Aeneas sleeps on the high stern; a Mercury-like god appears, warns that Dido is fixed on death and plotting danger, and urges him to flee before torches and beach flame appear.

A Mercury-like apparition appears to sleeping Aeneas, warns him of imminent danger, and urges immediate flight; Aeneas obeys by waking the crew and cutting the cables.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2636-2708 confidence: high

At dawn, Dido sees from her watch-tower the first light, Aeneas' fleet under sail, and the shore and haven empty of oarsmen.

Dido sees the fleet standing out under sail and the harbor empty, then addresses the departing Dardanian as the object of grief and anger.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2636-2708 confidence: high

At dawn, Dido sees from her watch-tower the first light, the fleet sailing out under squared sail, and the shore and harbor empty of oarsmen.

Dido sees the fleet leaving the harbor at dawn and responds with grief and reproach.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 confidence: high

Opening proem: Aeneas comes from Troy as an exile of fate, is driven by Juno’s anger, and is destined to found a city, carry gods into Latium, and stand behind Latin, Alban, and Roman origins.

Aeneas leaves Troy as an exile of fate, journeys toward Italy, and is linked to the future founding of a city and the origins of the Latin race, Alba, and Rome.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 confidence: high

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 leaves Troy as an exile of fate and is driven across land and sea before reaching Italy.
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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 shares wine given by Acestes, recalls past dangers near Scylla and the Cyclops' rocks, tells the company that God will end this ill, and says destiny leads them to Latium where Troy's realm may rise again.

Aeneas tells the company that through many perils they steer for Latium, where destiny points to a quiet home and the realm of Troy may rise again.
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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 shares wine from Acestes and tells his comrades that they have endured worse, including Scylla and the Cyclops, and that through many perils they steer for destined Latium, where Troy may rise again.

Aeneas’ company suffers sea dangers and is reminded that they are traveling through many perilous ways toward Latium, where destiny points them to a quiet home and Troy may rise again.
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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 sends Maia's son down to Libya so Carthage and Dido will welcome the Trojans; the messenger arrives, the Phoenicians' temper softens, and the queen takes on grace and compassion.

Jupiter sends Maia's son so that Carthage and Dido will receive the displaced Trojans with welcome.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: high

Dido gathers people who hate or fear the tyrant, takes ready ships, loads them with Pygmalion’s wealth, crosses overseas, reaches New Carthage, and buys Byrsa land measured by a bull’s hide.

Both Dido’s group and Aeneas’s company are described as leaving former homes by ship under pressure: Dido flees Pygmalion, while Aeneas sails from Troy and is driven to Libya.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: medium

Venus names the land as Punic and Tyrian with Libyan borders, says Dido rules after fleeing her brother, and recounts Pygmalion’s secret murder of Sychaeus before the altars for gold.

Pygmalion’s murder of Sychaeus and rule at Tyre lead Dido to gather followers, carry wealth overseas, acquire Byrsa, and rule the new city.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: high

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

Aeneas says he left Troy, crossed alien seas, was driven by storm to Libya, and seeks Italy under divine and oracular guidance.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: medium

Venus identifies the Punic/Tyrian realm and Dido's rule, recounting Sychaeus' murder by Pygmalion, the ghost's revelation of the crime and hidden treasure, and Dido's overseas flight to the site of Carthage and Byrsa.

Dido flees her brother, gathers followers, takes ships and treasure, and reaches the land where Carthage and its citadel rise.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 572-657 confidence: high

Aeneas sees Antheus, Sergestus, Cloanthus, and other storm-separated Trojans approaching with a crowd; Aeneas and Achates remain hidden in a sheltering cloud while the Trojans pray for grace at the temple.

The Trojans describe a course toward Italy, dispersal by storm, arrival as a remnant on Libyan shores, and a request to beach and repair their ships.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 572-657 confidence: medium

Ilioneus petitions Dido, says the Trojans are storm-driven over seas, asks her to keep flames from their ships, denies hostile intent, names Italy as their course, and describes storm, surf, brine, waves, and reefs scattering them.

Ilioneus says the Trojans were sailing toward Italy when Orion, surf, winds, brine, waves, and reefs scattered them to Libya.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 confidence: medium

Dido is astonished, calls Aeneas goddess-born, identifies him as son of Venus and Anchises, recalls Teucer's exile to Sidon and Belus' aid, and says her own woes have taught her to help the afflicted.

Dido compares Aeneas' situation with Teucer's exile to Sidon and says her own fortune drove her through many woes to rest in this land.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 741-795 confidence: medium

Dido prolongs the night in talk, asks about Priam, Hector, other warriors, Greek treachery, Trojan woes, and Aeneas' seven summers of wandering over earth and sea.

Dido asks Aeneas to narrate his own wanderings, stating that he has been borne as a wanderer over earth and sea for seven summers.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 741-795 confidence: medium

Dido continues the night in talk, asks about Priam, Hector, Diomede's horses, Achilles, and asks Aeneas to tell of Greek treachery, Trojan woes, and his seven years of wandering over earth and sea.

Dido asks Aeneas to recount the Greeks' treachery, Trojan sufferings, and his seven summers of wandering over earth and sea.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 734-872 confidence: medium

The speaker tells husbandmen to learn proper tilth and tame wild fruits, imagines Ismarus as a forest of the wine-god and Tabernus clothed in olives, and asks Maecenas to be present for a voyage of toil over a wide ocean near the coast and shore.

The speaker describes his task with Maecenas as a voyage of toil on a wide ocean, with sails, coast-line, and shore.
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The Golden Asse THE EIGHTH CHAPTER / THE NINTH CHAPTER / THE TENTH CHAPTER / THE ELEVENTH CHAPTER; lines 1276-1299 confidence: medium

Byrrhena earnestly asks Apuleius to supper and refuses excuses; Apuleius goes to Fotis to ask counsel of her as of a divine figure.

Before Apuleius leaves Fotis for Byrrhena's supper, Fotis warns him not to stay long because danger awaits in the streets.
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The Golden Asse THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER / THE FORTY-EIGHTH CHAPTER; lines 6961-7038 confidence: medium

After continued pleasure in beholding the goddess's image, the goddess admonishes the narrator to depart homeward and render thanks.

The goddess admonishes the narrator to depart, later exhorts his voyage to Rome, and after a year warns him to undertake a new consecration.
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The Golden Asse THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER / THE SIXTEENTH CHAPTER / THE SEVENTEENTH CHAPTER; lines 2028-2109 confidence: medium

Armed thieves enter, resist helpers, break open Milo's double-locked chest of treasure, divide the goods, take the two asses and horse from the stable, load them heavily, and drive them over hills.

The thieves seize the animals, load them beyond their strength, and beat them forward over hills away from the house.
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The Golden Asse THE FOURTH CHAPTER / THE FIFTH CHAPTER / THE SIXTH CHAPTER / THE SEVENTH CHAPTER; lines 858-927 confidence: medium

Pithias recognizes Lucius as an old acquaintance and fellow at Athens; Lucius notes his servitors with rods and magistrate-like habit, and Pithias says he is clerk of the market.

Both Pithias and Milo ask about the causes of Lucius's peregrination or travel, and Lucius is described as weary from travel.
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The Golden Asse The Golden Asse / WIL. ADLINGTON. / THE FIRST BOOKE / THE FIRST CHAPTER; lines 341-389 confidence: medium

Chapter heading: Apuleius, riding in Thessaly, falls into company with two strangers who discuss the mighty power of witches.

The narrator is on a voyage, meets two strangers on the road, and requests to hear the tale being disputed.
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The Golden Asse THE SECOND CHAPTER / THE THIRD CHAPTER / THE FOURTH CHAPTER / THE FIFTH CHAPTER; lines 668-753 confidence: medium

The narrator tries to leave at night; the hostler warns that the ways are dangerous and suggests he may be fleeing after a crime.

The narrator attempts to leave at night, but the hostler warns of danger and implies he may be fleeing after murdering his companion; the actual departure occurs later in daylight.
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The Golden Asse THE SECOND CHAPTER / THE THIRD CHAPTER / THE FOURTH CHAPTER / THE FIFTH CHAPTER; lines 754-783 confidence: medium

In fear and as if culpable for Socrates' death, Aristomenus rides through outways and desert places, forsakes country, wife, and children, and comes to Etolia where he marries another wife.

Aristomenus leaves his country, wife, and children after fearing blame for Socrates' death, then relocates to Etolia.
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The Golden Asse THE SEVENTEENTH CHAPTER / THE FOURTH BOOKE / THE EIGHTEENTH CHAPTER / THE NINETEENTH CHAPTER; lines 2337-2375 confidence: medium

After losing two companions, the group leaves Thebes and heads toward Platea, where they find Demochares.

The group explicitly leaves Thebes after losing two companions.
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The Golden Asse THE TENTH BOOKE / THE FORTY-FOURTH CHAPTER / THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER; lines 6473-6504 confidence: medium

An armed man demands the condemned woman appointed for the ass narrator, and a finely prepared silk-covered bed is readied.

The narrator fears the condemned-woman spectacle and the beast, then leaves through a gate when no one watches him.
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The Golden Asse THE THIRTY-FIRST CHAPTER / THE EIGHTH BOOKE / THE THIRTY-SECOND CHAPTER / THE THIRTY-THIRD CHAPTER; lines 4689-4761 confidence: medium

The horsekeeper brings out his substance, loads the narrator and other horses, and the group carries women, children, small animals, and other things; the narrator says his heavy burden feels light because he is being driven away from someone who had appointed to kill him.

The narrator is led away, loaded, and says the burden feels light because he is escaping a person who intended to kill him; the drivers later continue by night from fear of pursuit.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2710-2805 confidence: high

Psyche is set on the appointed rock of the high hill; the torches are put out with tears, all go home, and her parents give themselves to darkness.

After being left on the high rock, Psyche is carried by Zephyrus into a deep valley and laid among fragrant flowers.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3152-3241 confidence: medium

Cupid perceives that promise and faith are broken, flees, is briefly held by Psyches, alights on a cypress tree, rebukes her, mentions his mother's command, says he made her his spouse, and declares she will be punished by his absence.

Cupid says Psyches will be punished by his absence and then takes flight into the air.
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The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: low

The song subjects include the rape of Proserpine and the wanderings of Ceres.

The passage lists the wanderings of Ceres among the song subjects.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIRST. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 947-1039 confidence: high

People live by rapine; host, guest, in-laws, siblings, spouses, stepmothers, and sons become threats; Piety is vanquished and Astræa is the last heavenly deity to abandon the blood-drenched Earth.

Astræa is the last heavenly deity to abandon Earth, and the footnote says she became the constellation of the Virgin.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIRST. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 947-1039 confidence: high

Humans dig into the Earth for hidden riches; destructive iron and more destructive gold appear; War comes forth with blood-stained hands; rapine and betrayals enter social and kin relations; piety is vanquished and Astraea abandons the slaughter-drenched Earth.

Astraea, identified as Justice in the note, is the last heavenly deity to abandon the Earth after piety is defeated and the Earth is drenched in slaughter.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11584-11674 confidence: medium

Fable summary: Hercules chains Cerberus; Medea prepares poison for Theseus; Ægeus recognizes his son, removes the cup, and celebrates him; Minos seeks allies against Athens for Androgeus’s death.

After the poisoned cup is struck away, Medea escapes death by raising clouds through enchantments; the fable summary also mentions flight in her chariot.
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The Metamorphoses of Ovid, Books I-VII BOOK V. / BOOK VI. / BOOK VII. / INTRODUCTION.; lines 403-474 confidence: medium

Around A.D. 8, Augustus ordered Ovid to leave Rome for Tomi on the Euxine shore; Ovid left his wife, never returned from exile, and died at Tomi in A.D. 18.

Ovid is ordered by Augustus to withdraw from Rome and dwell in Tomi.
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The Metamorphoses of Ovid, Books I-VII BOOK V. / BOOK VI. / BOOK VII. / INTRODUCTION.; lines 403-474 confidence: medium

Around A.D. 8, Augustus ordered Ovid to leave Rome for Tomi on the Euxine shore; Ovid left his wife, never returned from exile, and died at Tomi in A.D. 18.

Ovid obeys the exile edict and enters an exile from which he is said never to return.
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The Metamorphoses of Ovid, Books I-VII BOOK V. / BOOK VI. / BOOK VII. / INTRODUCTION.; lines 403-474 confidence: medium

Around 8 A.D., Augustus orders Ovid to withdraw from Rome and live at Tomi; Ovid leaves his wife behind, obeys, enters permanent exile, and dies at Tomi in 18 A.D.

Ovid is ordered by Augustus to withdraw from Rome, leaves his wife behind, and enters an exile from which he never returns.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

Medea escapes punishment by mounting into the air with winged dragons and later flees Jason on Titanian dragons after killing the bride, king, and her sons.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: medium

Agenor commands his sons to search for his daughter and not return until she is found; Cadmus settles in Bœotia, Cilix in Cilicia, and Phœnix in Africa.

Agenor sends his sons to search for his daughter; they do not return and instead establish themselves abroad.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: medium

Agenor, after losing his daughter, commands his sons to seek her and not return until she is found.

Agenor orders his sons to search for his daughter; the sons do not return and instead establish themselves in different lands.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: high

Athamas marries Ino and Nephele; Ino hates Nephele's children and seeks their destruction; Phryxus prepares a ship and sails with Helle toward Æetes.

Ino's hatred of Nephele's children leads Phryxus to prepare a ship and flee with Helle.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: medium

Æetes has Phryxus assassinated and seizes Athamas's treasures; Phryxus's sons flee, are shipwrecked, and are found by Jason, after which Chalciope aids Jason's addresses to Medea.

After Æetes seizes Athamas's treasures and Phryxus is killed, the Greeks prepare an expedition to recover the treasures and avenge the death.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: high

Pelias displaced Æson, feared an oracle about a one-shoed descendant of Æolus, noted Jason's lost shoe after a river crossing, and sent him with the Argonauts expecting he would perish.

Pelias fears an oracle about a one-shoed person, recognizes Jason after his river crossing, and sends him with the Argonauts expecting he will perish.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: high

Young nobles gather at Iolcos, choose Jason as leader, embark in the ship Argo, and receive the name Argonauts from the ship.

Jason is chosen leader by young nobles, and the adventurers embark in the ship Argo, from which they are called Argonauts.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: medium

Athamas' marriages to Ino and Nephele are summarized; Nephele's children are Phryxus and Helle, and Ino hates them and seeks their destruction.

Ino seeks to destroy Nephele's children, and Phryxus secretly prepares a ship to flee with Helle.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: high

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

Pelias fears an oracle about a one-shoed person and sends Jason on a dangerous expedition expecting him to perish.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9593-9653 confidence: medium

Niobe disparages Latona as daughter of obscure Caeus and says heaven, earth, and water once refused Latona until Delos pitied her, spoke to her, and gave her an unstable resting place.

In Niobe's hostile retelling, Latona is refused by heaven, earth, and water and wanders until Delos gives her an unstable place of rest.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5945-6031 confidence: medium

They plan to deceive their keepers at night, leave their homes and the city, and meet at the tomb of Ninus beneath a white-fruited mulberry tree beside a cold spring.

The lovers plan to leave home by night, deceive their keepers, quit the city, and meet at a specific outdoor place.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5945-6031 confidence: medium

The lovers decide to deceive their keepers, leave home and the city at night, and meet by Ninus' tomb under a snow-white-fruited mulberry near a cold spring.

The lovers arrange to deceive their keepers, leave their homes and the city at night, and meet at a tomb under a tree.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 confidence: high

Medea weighs being borne away from sister, infant brother, father, gods, and native soil, while imagining the credit of saving Greek youth and joining Jason in a better country.

Medea explicitly considers leaving her sister, infant brother, father, gods, and native soil if carried away with Jason.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 confidence: medium

Medea asks whether she will leave her sister, brother, father, gods, and homeland, then reasons that her father is cruel, her country barbarous, and her sister favorable.

Medea imagines being borne away by winds, leaving family and homeland, and crossing seas with Jason.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: high

The prose explanation states that Jupiter carried away Europa and that Agenor commands Cadmus to bring back his sister or never return to Phoenicia.

Agenor commands Cadmus to search for Europa and imposes exile if he does not find her; Cadmus wanders as an exile.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: high

Agenor, Europa's father, commands Cadmus to seek his ravished sister and adds exile as punishment if he fails; Cadmus wanders as an exile.

Agenor orders Cadmus to search for Europa and makes exile the consequence of failure; Cadmus wanders in search of her.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10150-10197 confidence: medium

Tereus launches ships, enters the Cecropian harbor, lands at the Piraeus, joins right hands with his father-in-law, and begins to explain his wife's request and promise a speedy return for Philomela.

The passage opens with Tereus launching ships, entering the harbor, landing at the Piraeus, and beginning a formal family request.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: medium

Fable summary: Boreas fails to obtain Erectheus' consent for Orithyïa, carries her to Thrace, has winged sons Calaïs and Zethes by her, and they embark with Jason for the Golden Fleece.

Calaïs and Zethes sail with the Minyæ in the first ship to seek the Golden Fleece glittering with golden hair.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: medium

The fable summary says Boreas fails to obtain Erectheus’ consent to marry Orithyïa, carries her to Thrace, and has two winged sons, Calaïs and Zethes, who later join Jason in the Golden Fleece quest.

The twins set out with the Minyæ on the first ship to seek the Golden Fleece.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10597-10622 confidence: low

The sought object is the fleece of the ram that carried Phryxus along the Hellespont to Colchis.

The ram is said to have carried Phryxus along the Hellespont to Colchis.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12247-12338 confidence: medium

The narrator increases promised rewards until the wife wavers, reveals himself, accuses her, and she flees; she later wanders on the mountains in Diana's pursuits until he begs forgiveness and she is restored to him.

After the disguised test and accusation, the wife flees, rejects men, and wanders on the mountains in Diana's pursuits.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12482-12529 confidence: medium

The explanation summarizes Cephalus' love of hunting and Aurora, Procris' reported affair with Pteleon, her flight to Minos, Minos' love, Pasiphaë's hostility and poison, Procris' return to Thoricus, reconciliation with Cephalus, and gift of the dog and javelin.

Procris leaves Crete, returns to Thoricus, and is reconciled to Cephalus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12482-12529 confidence: medium

Because resentment was believed to contribute to Procris' death, the Areiopagus condemns Cephalus to perpetual banishment; Cephalus retires to Cephalenia, given by Amphitryon and named from him, where his son Celeus later succeeds him.

After Procris' death, Cephalus is condemned to perpetual banishment and retires to Cephalenia.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: high

Juno, inflamed with rage, presents a dreadful Fury before Io’s eyes and thoughts, buries invisible stings in her bosom, and drives her wandering over the earth.

Juno’s wrath sends a Fury and invisible stings that drive Io as a frightened wanderer through the whole earth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: high

Epaphus is believed born from Jove and has temples joined to his parent’s; he disputes Phaëton’s boast of descent from Phœbus and calls the father imaginary.

Epaphus challenges Phaëton’s divine father claim; Phaëton asks Clymene for proof, receives an oath naming the Sun as father, and departs toward the Sun’s abode.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: high

Phaëton tells Clymene of Epaphus’s reproach and asks her, if he is divinely born, to give proof and a token of his real father.

Phaëton asks Clymene for proof of divine descent and immediately departs toward the Sun’s rising to inquire of his father.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4013-4051 confidence: medium

The note says Vulcan, cast from heaven for deformity, fell on Lemnos, worked there as a blacksmith, and that Ericthonius's birth by Minerva's aid is referenced.

Vulcan is described as expelled from heaven for deformity, falling on Lemnos, and practicing blacksmithing there.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4146-4217 confidence: medium

The fable heading states that Jupiter assumes the shape of a bull, carries off Europa, and swims with her on his back to Crete.

The god moves from land into the waves and carries Europa across the middle of the ocean toward Crete.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: high

Phryxus, warned of danger, sails with Helle to Colchis; Helle falls overboard and drowns or dies during the Hellespont passage.

Phryxus and Helle flee together by ship after Phryxus is warned of the danger from their stepmother.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: high

Fable VIII states that Cadmus leaves Thebes with Hermione for Illyria because of family misfortunes and many calamities.

Cadmus is forced by sorrow, calamities, and prodigies to leave Thebes with Hermione and wander to Illyria.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: medium

Perseus is carried by fitful winds through boundless space, looks down from the sky, flies over the whole world, and repeatedly sees constellations and directions.

Perseus flies over the whole world through the sky and stops at the western part of the world near Atlas's kingdom.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: medium

After seeking Proserpine throughout the world, the daughters of Acheloüs wish to hover over the waves; the gods grant them wings and feathers while preserving their human faces, voices, and tongues.

The daughters of Acheloüs seek Proserpine in vain throughout the whole world and desire wings to continue over the waters.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: medium

The explanation says Ovid likely made the Sirens ask the Gods to change them into birds to seek Proserpine, based on a tradition that they equipped a sailing ship to search for her.

The Sirens ask the Gods to change them into birds so they can seek Proserpine; the explanation relates this to a journey by ship in search of her.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: medium

Ceres yokes two dragons to her chariot, travels through the air, goes to Triptolemus, and orders him to scatter entrusted seeds in fallow and restored cultivated ground.

Ceres’ dragon-drawn chariot travels through the air, and Triptolemus says the sky made a way for him.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium

Book III begins with Agenor commanding his son Cadmus to seek his sister Europa.

Agenor commands Cadmus to seek Europa.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 899-983 confidence: medium

Minos imprisons Daedalus after learning of his assistance to Pasiphae; Pasiphae helps Daedalus escape in a prepared ship; sails allow him to escape oared galleys; Icarus falls into the sea or dies near a named island; poets turn these events into the fiction of wings and ignored advice.

The explanation says the poets disguised Daedalus’s sail-assisted escape and Icarus’s death under the fiction of wings and the son’s failure to heed paternal advice.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 899-983 confidence: medium

Minos imprisons Daedalus for assisting Pasiphae; with Pasiphae's help Daedalus escapes in a ship using sails, while Minos' galleys use oars only; Icarus falls into the sea or dies near a namesake island, later poetically rendered as the fiction of wings.

Daedalus escapes from Minos by ship with sails, while the explanation says poets transformed this into the fiction of wings and Icarus' disobedience.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 confidence: medium

Those present adore and repeat the priest's words; the god favors them, gives a triple hissing token, descends the steps, looks back at the old altars and temple, then glides through the flower-strewn city toward the harbor.

The serpent-god salutes his former temple and altars, leaves the sanctuary, and proceeds toward the harbor.
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The Metamorphoses of Ovid, Books VIII-XV BOOK X. / BOOK XI. / BOOK XII. / BOOK XIII.; lines 357-370 confidence: medium

Æneas flees Troy, visits Anius, whose daughters have been changed into doves, touches at other transformation-marked places, and arrives in Sicily, where Scylla is present.

Æneas is described as fleeing from Troy after its fall and traveling to other places before reaching Sicily.
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The Metamorphoses of Ovid, Books VIII-XV BOOK X. / BOOK XI. / BOOK XII. / BOOK XIII.; lines 357-370 confidence: medium

Æneas flees from Troy, visits Anius, whose daughters have been changed into doves, and reaches Sicily after touching at places marked by transformations.

Æneas flees from Troy, visits Anius, touches at places remarkable for transformations, and arrives in Sicily.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: high

Daedalus hates exile in Crete, is enclosed by the sea, says Minos may control land and sea but not the air, and constructs birdlike wings from feathers, thread, and wax while Icarus playfully handles the dangerous materials.

Daedalus, trapped because Minos controls land and sea, declares the sky open and constructs wings for escape.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: high

Daedalus hates Crete and exile, is enclosed by the sea, and says Minos may control land and sea, but the skies are open and he will go that way.

Daedalus is confined by sea and Minos’s control of land and sea, so he makes wings and plans to leave by the sky.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: medium

Hippolytus says the daughter of Pasiphaë tempted him in vain, accused him falsely, and his father expelled him innocent while uttering imprecations.

Hippolytus is accused after rejecting the daughter of Pasiphaë, expelled innocent by his father, and cursed before his chariot journey.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 13016-13099 confidence: medium

The soothsayer greets Cippus as king and says his horns and the Latian towers will obey him if he enters the city; Cippus turns away and prefers exile to kingship.

Cippus chooses not to enter Rome and says he would rather live in exile than become king over the city.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 confidence: medium

Dido/Elisa is daughter of Belus, co-heir with Pygmalion, wife of Sicharbas/Sichaeus, priest of Hercules; Pygmalion’s avarice leads to Sicharbas’s hidden treasures and assassination, and Dido plans escape under pretended reconciliation.

Dido plans escape after her husband’s murder and uses deceptive handling of wealth and persuasion of officers to flee Pygmalion’s control.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 confidence: high

The fable summary says Aeneas escapes with father and son to Delos; Anius recounts his daughters’ transformation into doves; and the daughters of Orion sacrifice themselves for plague-stricken Thebes, after which two young men arise from their ashes.

Aeneas escapes after Troy’s capture with his father, son, and sacred relics and departs by sea.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 confidence: high

The fable summary says Aeneas escapes Troy with father and son and goes to Delos; Anius recounts his daughters’ transformation into doves; Aeneas and Anius exchange presents; Orion’s daughters sacrifice themselves for plague-stricken Thebes and two young men arise from their ashes.

Aeneas escapes Troy with his father, son, and sacred relics and departs by fleet across the seas.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: medium

The travelers seek Phoebus’s oracle, which tells them to seek the ancient mother and kindred shores; Anius gives gifts, including a sceptre to Anchises and a goblet to Æneas, a goblet sent by Therses and made by Alcon.

Phoebus’s oracle commands the travelers to seek the ancient mother and kindred shores, after which they depart and continue their route toward Crete and Ausonian harbors.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: medium

After feasting and sleep, they go to the oracle of Phoebus, which bids them seek the ancient mother and kindred shores.

Apollo's oracle directs the Trojans to seek the ancient mother and kindred shores, after which they depart and continue their journey.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9640-9674 confidence: high

Aeneas and his followers founded Pergamea in Crete, but pestilence, drought, and dense atmosphere forced them to leave.

Aeneas and his followers establish Pergamea in Crete but are forced to leave by pestilence, drought, and dense atmosphere.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9640-9674 confidence: medium

Aeneas and his followers founded Pergamea in Crete, but pestilence, continued drought, and dense atmosphere forced them to leave.

Aeneas and his followers leave Crete after pestilence, drought, and dense atmosphere make their settlement untenable.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 confidence: high

Soothsayers and oracles reveal destiny; Helenus tells Aeneas during Troy's collapse that Troy will not entirely fall if Aeneas is preserved and that flames and sword will provide him passage.

Aeneas is preserved as Troy sinks, departs through flames and sword, bears ruined Pergamus and the Penates, and Phrygian posterity are destined to build a city that becomes mistress of the world.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 confidence: medium

Helenus tells Aeneas: Troy shall not entirely fall if he is preserved; flames and sword will afford passage; he will bear ruined Pergamus to foreign soil.

Aeneas is told that Troy will not entirely fall if he survives, and that he will carry ruined Pergamus to a more friendly foreign soil.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION.; lines 10312-10415 confidence: medium

Dido receives Aeneas in her home and affection; on a pile raised under pretext of sacred rites she falls on a sword.

Aeneas departs, sails from coast to coast, honors his father, and passes dangerous or supernatural maritime locations.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9133-9233 confidence: medium

The passage discusses Achilles' concealment in female apparel by Thetis at Lycomedes' court, contrasts it with Homer's account, and notes Achilles' love and marriage with Deidamia and their son Pyrrhus or Neoptolemus.

Achilles is concealed by Thetis in female apparel at Lycomedes' court before later involvement in the Trojan War tradition.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9235-9321 confidence: medium

The Greek fleet waits on the Thracian shore; Achilles rises from the ground as a shade and demands Polyxena's death to appease his ghost and honor his sepulchre.

The fleet is waiting to leave, and Achilles asks whether the Greeks are departing unmindful of him before requiring Polyxena's death.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH.; lines 12042-12141 confidence: high

Myscelos, son of Alemon, is an Argive favored by the gods; Hercules appears while he sleeps, commands him to desert his native home and go to the pebbly streams of the distant Aesar, and threatens him if he disobeys.

Hercules appears in sleep and commands Myscelos to leave his native home for the Aesar, repeating the command with threats.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH.; lines 12042-12141 confidence: high

Hercules addresses sleeping Myscelos: “desert thy native abodes; go, {and} repair to the pebbly streams of the distant Æsar,” with threats if he disobeys; Myscelos weighs the divine order against the law forbidding departure.

Myscelos is ordered by Hercules to abandon his native home and go to the Aesar despite the law forbidding departure.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8624-8692 confidence: low

A king, deceived by a dream form under Jove's advice, orders abandonment of the war; the speaker reproaches Ajax for preparing sails and exhorts the Greeks not to quit Troy with disgrace.

The king is said to be deceived by a form in sleep under Jove's advice and commands the dismissal of the war effort, prompting the speaker's counter-speech.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8860-8963 confidence: high

“Troy, farewell!” the Trojan women cry; they kiss the soil and depart. Hecuba is dragged from her children’s sepulchres, carries Hector’s ashes, and leaves grey hair and tears on Hector’s tomb.

The Trojan women are compelled to leave, say farewell, kiss the soil, and abandon the smoking roofs of Troy.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: high

The synopsis names the Greek campaign to revenge the rape of Helen; the narrative says Paris brought a ravished wife, a thousand ships followed, and winds detained the fleet at Aulis.

The passage links Paris bringing a ravished wife with the following thousand Greek ships and the war expedition.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: medium

The synopsis names the Greek campaign to revenge the rape of Helen; the narrative says Paris brought a ravished wife, a thousand ships followed, and winds detained the fleet at Aulis.

The fleet cannot depart while sea and winds oppose it; after the Goddess is appeased, the wrath of Phoebe and the sea passes and the ships sail.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: medium

The Greeks' vengeance is delayed because raging winds make the seas impassable and detain the ships at Aulis.

The fleet is detained by winds until the Goddess is appeased, after which the ships receive winds astern and reach the Phrygian shore.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10111-10175 confidence: medium

After swallowing the unknown juices, the speaker feels internal throbbing and a different nature, says farewell to land, and plunges beneath the deep.

The speaker says farewell to land, says it will never again be revisited, and plunges beneath the deep.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11033-11116 confidence: high

The explanatory note says Ulysses remained at Circe’s luxurious court, reflected on degradation, left that life, and that moly symbolizes wisdom; it also treats animal transformations as emblems of brute degradation and compares this with the prodigal son among swine.

The explanatory note explicitly links Ulysses’ resolution to leave Circe’s luxurious court with the herb moly as a symbol of wisdom.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11118-11219 confidence: medium

The narrator says that many such things were told to and seen by him during a long year. Ordered again to embark and set sails, he remains because Circe warned of dangerous paths, a long voyage, and perils of the raging sea.

The narrator is ordered to embark and set sails again, but Circe has warned of dangerous paths, a protracted voyage, and sea perils; he is alarmed and remains.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11917-11982 confidence: medium

Teucer returns after the Trojan war, is banished by Telamon for not avenging Ajax, flees to Cyprus, and founds Salamis.

The footnote reports that Teucer was banished by his father, fled to Cyprus, and founded Salamis.
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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 3485-3574 confidence: medium

The narrator states that Byblis both resists and desires renewed attempts, exceeds bounds, is often repulsed, and that her brother eventually flees his country and the crime, founding a new city abroad.

The brother flees his country and the crime and establishes a new city in a foreign land.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: medium

Cinyras draws his sword; Myrrha flees in the darkness, wanders through distant lands, and after nine lunar horns reaches the Sabaean country while pregnant.

After Cinyras recognizes Myrrha and draws his sword, she flees into the dark and leaves multiple lands behind.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium

Peleus is happy in wife and son except for killing Phocus; banished, he comes to Trachin, approaches Ceyx with symbols of peace, conceals his crime, asks for refuge, and is welcomed by the grieving ruler.

Peleus, banished from home after killing Phocus, approaches Ceyx as a suppliant and is granted reception.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6507-6591 confidence: medium

The Fates do not allow banished Peleus to settle; he wanders to the Magnetes and receives expiation of the murder from Hæmonian Acastus.

The Fates prevent Peleus from settling; he wanders to another people and receives expiation of a murder.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6507-6591 confidence: medium

The Fates do not allow banished Peleus to settle; he goes to the Magnetes and receives expiation of murder from Hæmonian Acastus.

Peleus is a banished wandering exile whom the Fates prevent from settling, and he receives expiation of murder from Acastus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: high

Ceyx, troubled by his brother's fate, prepares to consult the Clarian God because Delphi is inaccessible due to Phorbas and the Phlegyans; he first tells faithful Halcyone.

Ceyx prepares to depart by sea for an oracle despite Halcyone's fear of storms, wreckage, and death at sea.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: high

The synopsis of Fable VII says Ceyx goes to Claros to consult the oracle, is shipwrecked, Juno sends Iris to Sleep, Sleep sends Morpheus in a dream to Halcyone to announce Ceyx's death, Halcyone finds his body on the shore, and the gods transform both into kingfishers.

Ceyx departs to consult the Clarian oracle, and the synopsis says he is shipwrecked on the voyage; Halcyone's speech emphasizes the dangers of sea and winds.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6689-6760 confidence: high

Halcyone is daughter of Æolus; Ceyx is her husband and son of the Morning Star. He refuses to abandon the voyage or take Halcyone into danger, and swears by the fire of his sire to return before the moon twice completes its orb if the fates allow.

Ceyx insists on the voyage, promises return, launches the ship, and departs while Halcyone weeps, says farewell, and watches from shore.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6689-6760 confidence: high

Ceyx is moved by Halcyone but refuses to abandon the voyage or let her share the danger; he swears by the fire of his sire that he will return before the moon has twice completed its orb, if fate allows.

Ceyx departs by ship despite Halcyone’s fear and sorrow, with a farewell scene marking the separation.
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germanic

Beowulf: An Anglo-Saxon Epic Poem BEOWULF GOES TO HROTHGAR'S ASSISTANCE. / THE GEATS REACH HEOROT. / BEOWULF INTRODUCES HIMSELF AT THE PALACE. / HROTHGAR AND BEOWULF.; lines 1660-1797 confidence: medium

Sailors report Beowulf's thirty-men hand-grip strength; Hrothgar says the holy Creator sent him as help against Grendel and promises gift-gems.

Beowulf has come over the sea from Geatland; Hrothgar welcomes him as aid against Grendel and Wulfgar admits him into Heorot.
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Beowulf: An Anglo-Saxon Epic Poem Beowulf: An Anglo-Saxon Epic Poem / JNO: LESSLIE HALL, / CONTENTS. / PREFACE.; lines 232-340 confidence: high

Beowulf, a Geat and nephew of Higelac, hears across the sea of Grendel and Hrothgar's misery, resolves to kill the monster and relieve the king, and sails to Dane-land with fourteen chosen companions.

Beowulf hears of Grendel's deeds and Hrothgar's misery across the sea, resolves to help, and sets sail for Dane-land with companions.
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Beowulf: An Anglo-Saxon Epic Poem Beowulf: An Anglo-Saxon Epic Poem / JNO: LESSLIE HALL, / CONTENTS. / PREFACE.; lines 342-396 confidence: medium

Beowulf leaves Dane-land as Hrothgar weeps; when he reaches his own land, Higelac treats him as a distinguished guest and hero of the hour.

Beowulf leaves Dane-land while Hrothgar laments, then arrives in his own land and is honored by Higelac as a distinguished guest.
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Beowulf: An Anglo-Saxon Epic Poem Beowulf: An Anglo-Saxon Epic Poem / JNO: LESSLIE HALL, / CONTENTS.; lines 66-229 confidence: high

The contents list Grendel as murderer, Beowulf going to Hrothgar's assistance, the Geats reaching Heorot, Unferth taunting Beowulf, Grendel and Beowulf, Grendel's defeat, Danish rejoicing, and Hrothgar's gifts to his deliverer.

A heading states that Beowulf goes to Hrothgar's assistance, followed by the Geats reaching Heorot and Beowulf's palace introduction.
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Beowulf: An Anglo-Saxon Epic Poem GLOSSARY OF PROPER NAMES. / LIST OF WORDS AND PHRASES NOT IN GENERAL USE. / BEOWULF. / THE LIFE AND DEATH OF SCYLD.; lines 954-1068 confidence: high

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

Scyld's body is placed in a richly furnished ship, raised under a gold standard, released to the sea-currents, and said to travel to an unknown haven.
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Beowulf: An Anglo-Saxon Epic Poem GRENDEL THE MURDERER. / BEOWULF GOES TO HROTHGAR'S ASSISTANCE. / THE GEATS REACH HEOROT. / BEOWULF INTRODUCES HIMSELF AT THE PALACE.; lines 1566-1658 confidence: low

Wulfgar tells Hrothgar that Geatish folk have come over the waters from far lands and that the foremost battle-champion is titled Beowulf.

Wulfgar reports that Geatish men have been wafted over the waters from far lands to Hrothgar's hall.
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Beowulf: An Anglo-Saxon Epic Poem HROTHGAR AND BEOWULF. / VIII. / UNFERTH TAUNTS BEOWULF. / BEOWULF SILENCES UNFERTH.--GLEE IS HIGH.; lines 2037-2182 confidence: medium

Beowulf tells Wealhtheow he boarded a boat with liegemen and crossed the ocean intending to do the Danes' will or fall in battle; he will do deeds of prowess or live his last day in the mead-hall. Wealhtheow is pleased and returns to sit by Hrothgar.

Beowulf says he mounted the ocean and boarded his boat with liegemen intending to serve the Danes' will or fall in battle.
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Beowulf: An Anglo-Saxon Epic Poem THE LIFE AND DEATH OF SCYLD. / SCYLD'S SUCCESSORS.--HROTHGAR'S GREAT MEAD-HALL. / GRENDEL THE MURDERER. / BEOWULF GOES TO HROTHGAR'S ASSISTANCE.; lines 1319-1441 confidence: high

Hrothgar, called Healfdene's kinsman, constantly broods over long sorrow and cannot escape crushing, lasting night-woes affecting the people.

Beowulf hears of Hrothgar's troubles, orders a bark prepared, and declares he will seek the war-king over the ocean because retainers are needed.
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Beowulf: An Anglo-Saxon Epic Poem THE LIFE AND DEATH OF SCYLD. / SCYLD'S SUCCESSORS.--HROTHGAR'S GREAT MEAD-HALL. / GRENDEL THE MURDERER. / BEOWULF GOES TO HROTHGAR'S ASSISTANCE.; lines 1319-1441 confidence: high

Beowulf selects fourteen trustworthy Geatish liegemen; a sea-crafty man shows them the bounds of the country and the vessel.

Beowulf selects fourteen trustworthy warriors, launches a vessel, crosses the sea, and lands in Danish territory.
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Beowulf: An Anglo-Saxon Epic Poem XXII. / BEOWULF SEEKS GRENDEL'S MOTHER. / XXIII. / BEOWULF'S FIGHT WITH GRENDEL'S MOTHER.; lines 3657-3802 confidence: medium

Beowulf tells Hrothgar to care for his retainers if he dies, send the jewels to Higelac, allow Unferth the ancient heirloom, and says Hrunting will bring glory or death.

Before entering the fight, Beowulf states that he is ready to part and gives instructions for his retainers, gifts, and heirloom if he dies.
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Beowulf: An Anglo-Saxon Epic Poem XXVI. / HROTHGAR MORALIZES.--REST AFTER LABOR. / XXVII. / SORROW AT PARTING.; lines 4219-4335 confidence: high

Beowulf says the men of the water will seek King Higelac after Hrothgar’s welcome and feasting, and promises to bring many warriors if Hrothgar is threatened by enemies.

Beowulf states that he will seek Higelac, receives parting gifts, and leaves toward the waiting ship with treasure.
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Beowulf: An Anglo-Saxon Epic Poem XXVI. / HROTHGAR MORALIZES.--REST AFTER LABOR. / XXVII. / SORROW AT PARTING.; lines 4219-4335 confidence: high

Hrothgar kisses Beowulf, clasps his neck, sheds tears, and is described as longing deeply for Beowulf though he is not a blood-kinsman.

Hrothgar kisses and embraces Beowulf, weeps, and longs for him though he is not a blood-kinsman.
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Household Tales by Brothers Grimm CONTENTS / FIRST STORY / SECOND STORY / FIRST STORY; lines 6034-6092 confidence: high

The little men dress rapidly and sing, “Now we are boys so fine to see, / Why should we longer cobblers be?”

After the little men receive clothing and shoes, they sing that they need no longer be cobblers, dance away, and never return.
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Household Tales by Brothers Grimm FIRST STORY / SECOND STORY / FIRST STORY / SECOND STORY; lines 6094-6122 confidence: medium

After persuasion and being told that such an invitation should not be refused, she consents; three elves come and conduct her to a hollow mountain where the little folks live.

Three elves come and conduct the consenting servant-girl away from her home to a hollow mountain where the little folks live.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1572-1669 confidence: high

The mother shows Benjamin twelve coffins filled with shavings and says the father had them made for Benjamin and his eleven brothers, who are to be killed and buried if she bears a girl.

The sons leave for the forest after learning they will be killed if their mother bears a daughter, and the red flag confirms the daughter’s birth.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1572-1669 confidence: high

The mother tells the sons to go into the forest, keep watch from the highest tree toward the castle tower, return if a white flag is raised for a son, flee if a red flag is raised for a daughter, and says she will pray for them, including warmth by fire in winter.

The brothers leave the kingdom, go deeper into the forest, find an empty bewitched hut, and live there for ten years.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1748-1844 confidence: high

“Since our mother died we have had no happiness”; the brother says their stepmother beats and kicks them, gives them only crusts, and asks his sister to go with him into the wide world.

The brother and sister flee together after the brother recounts stepmother abuse, hunger, and their mother’s death.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1846-1937 confidence: high

The sister weeps over her bewitched brother; the little roe also weeps, and she says, “I will never, never leave you.”

The sister refuses to abandon the bewitched brother, leads him into the forest, and lives with him alone in the wilderness cottage.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2029-2131 confidence: medium

The king’s son reassures Rapunzel, says his heart has been stirred, asks her to marry him, and she agrees. She asks him to bring skeins of silk so she can weave a ladder and descend; they plan evening visits.

Rapunzel asks the king’s son to bring silk so she can weave a ladder, descend, and be taken away on his horse.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2133-2229 confidence: medium

In frozen, snowy winter, the stepmother gives the stepdaughter a paper frock, orders her into the wood for strawberries, gives her hard bread, and expects her to die of cold and hunger.

The stepmother sends the maiden into the frozen, snow-covered wood in a paper frock to fetch strawberries that do not grow in winter.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2406-2495 confidence: high

A poor wood-cutter lives near a great forest with wife and children; during scarcity the wife proposes leaving the children in the forest with fire and bread, and the father reluctantly consents.

The parents take the children from home into the forest and leave them there under the pretense of cutting wood.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2497-2593 confidence: high

During renewed scarcity, the woman or mother says only half a loaf remains and the children must be taken farther into the wood; the father is heavy-hearted but yields again.

The woman or mother proposes taking the children farther into the wood because food is nearly gone, and the children are led deep into the forest and left there.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2691-2781 confidence: high

A poor man's only son leaves home to earn his bread, takes service with a king at war, rallies fleeing troops, conquers the enemy, and is rewarded with treasure and high rank.

The poor man's only son leaves home with his father's blessing to earn his bread.
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After proving his innocence, the servant is offered a favor and a high court place, but asks only for a horse and money for traveling because he wants to see the world.

After being cleared and offered a reward, the servant asks for a horse and money and sets out to travel.
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The next tale begins: a poor old woman prepares beans and a hearth fire with straw; a bean, a straw, and a burning coal escape cooking or burning and speak about their threatened deaths.

The straw, coal, and bean survive threatened destruction, decide to remain together as companions, and plan to leave for a foreign country.
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At daybreak the wife sees the surrounding country and tells her husband to go to the Flounder because she wants to be King. The husband resists, says he does not want to be King, thinks it is not right, but goes.

The husband repeatedly leaves the palace, goes to the sea, calls the Flounder, receives an answer, and returns to a transformed domestic or courtly setting.
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The tailor admires his bravery, stitches a girdle with “Seven at one stroke!”, wants the world to know, and resolves to go forth.

The tailor decides his workshop is too small for his valour, prepares what he can take, and takes to the road.
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Cinderella leaves in the evening, escapes the King’s son by springing into the pigeon-house, returns the clothing to the grave for the bird to take, and sits among the ashes; her father has the pigeon-house broken open, but no one is inside.

Cinderella repeatedly leaves the domestic ash setting in magical clothing, attends the festival, escapes pursuit, returns or gives back the clothing, and resumes her grey gown among the ashes.
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A king's son travels with only a faithful servant; in a dark forest they find a young beautiful maiden near a small house and ask for shelter.

The tale episode begins with a king's son who wants to travel the world and takes only a faithful servant.
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The parents disclose the brothers’ fate; the maiden resolves to deliver them and secretly sets out into the wide world.

The maiden leaves home secretly, travels into the wide world and to the Glass mountain, and aims to free her brothers.
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Little Red-Cap’s mother sends her with cake and wine to her ill grandmother and warns her to stay on the path and behave politely.

Little Red-Cap is sent from home with cake and wine to her ill grandmother and receives instructions for the journey.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4089-4184 confidence: medium

Little Red-Cap’s mother sends her with cake and wine to her ill grandmother and warns her to stay on the path and behave politely.

Little Red-Cap’s mother warns her to walk quietly, not run off the path, and behave properly on entering the grandmother’s room.
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The tale 'The Bremen Town-Musicians' begins with an old donkey whose master considers saving his keep; the donkey runs away toward Bremen to become a town musician and meets a tired hound on the road.

The donkey, hound, cat, and cock each leave or agree to leave after becoming old, useless, or threatened with death, and they set out toward Bremen as musicians.
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The miller offers to keep her; she chooses to go forth, binds her maimed arms, walks all day, and reaches a royal garden with fruit trees and surrounding water.

After the loss of her hands, the maiden refuses to stay, binds her maimed arms, leaves at sunrise, and walks until night.
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The old mother tells the Queen she cannot kill her but that she must leave; the Queen ties the child on her back and departs in tears.

The Queen is sent into the wide world with her child, prays in a forest, and is led by an angel to refuge.
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An aged Swiss count sends his son to three masters; the son returns after each year saying he has learned the speech of dogs, birds, and frogs.

The father judges the son's three years of learning worthless, disowns him, and orders him taken into the forest; the youth survives and wanders onward.
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The eldest son feeds the goat in the churchyard; she says she has eaten enough, then tells the father she found no food among the graves, after which the father beats and drives out the son with the yard-measure.

Each son is driven from home because the goat's complaint makes the father believe the son has neglected her; the father later sees he drove them away without cause.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5363-5482 confidence: low

Peter is obliged to take the tailor out of heaven; the tailor has torn shoes and blistered feet, takes a stick, and goes to Wait-a-bit where good soldiers sit and make merry.

In the opening sentence from the preceding tale, Peter removes the tailor from heaven and the tailor goes to Wait-a-bit.
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The girl awakens on earth in a wilderness, cannot make a sound, and cannot break through thick thorn hedges.

The girl awakens on earth below, remembers happiness in heaven and angels, and later is let sink down to earth again after the third denial.
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The men say Thumbling would make their fortune if exhibited; the father refuses to sell him, but Thumbling whispers that his father should give him away and that he will soon return.

Thumbling tells his father to give him to the men, promises to return, then escapes into a mouse-hole and leaves the buyers without him or their money.
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The sexton’s wife complains to the father; the father scolds the youth, and the youth says he warned the unknown night figure three times because it would neither speak nor leave.

After the failed church-tower incident, the father rejects the youth, gives him money, and tells him to go into the wide world.
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An old goat who loves her seven kids goes to the forest for food and warns them that the wolf devours, disguises himself, and can be recognized by rough voice and black feet.

The mother goat leaves for the forest after warning the seven kids about the wolf’s disguises.
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The king has the cleverest maidens weave the three dresses, has huntsmen gather animal skins for the fur mantle, and says the wedding will be tomorrow.

When the demanded objects are produced and the wedding is announced, the daughter resolves to run away and leaves at night.
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In the next tale, an aged father near death gives his three sons a cock, a scythe, and a cat, saying they should seek a country where such things are unknown.

A father gives three sons apparently low-value gifts before his death and instructs them to seek a land where those things are unknown; the eldest then goes away after the father’s death.
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A little brother and sister play by a well, fall in, and are taken by a water-nix living below who says they must work for her.

A brother and sister fall into a well, are captured by a water-nix, and flee together while she is absent.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11354-11432 confidence: high

A brush becomes a spiked bristle hill, a comb becomes a toothed hill, and a looking-glass becomes a slippery mirror hill; the nix is delayed and returns to her well while the children escape.

The fleeing children throw a brush, comb, and looking-glass that become successive barrier hills against the pursuing nix.
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The tale Hans in Luck begins: Hans has served his master seven years, receives a lump of gold as large as his head, wraps it in a handkerchief, and sets out home to his mother.

Hans completes seven years of service, receives a large gold wage, and begins the journey home to his mother.
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The buried pieces produce two golden lilies; the horse has two golden foals; the fisherman’s wife bears two children made entirely of gold.

Two gold-children are born together, grow up, and ask to leave home on golden steeds; their paths separate after public mockery.
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The other child rides forward to a great forest, where people warn that the wood is unsafe and full of robbers who may kill him because he and his horse are gold.

The forward-riding gold-child reaches a great forest and is warned that robbers in the wood may kill him for his gold.
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The gold-child dreams of hunting a splendid stag; after waking, he says he must go hunting, while his wife warns of possible misfortune.

After a dream of hunting a stag, the gold-child insists that he must go out despite his wife's warning that misfortune may occur.
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At the start of “The Singing, Springing Lark,” a father asks his three daughters what to bring from a journey: pearls, diamonds, and a singing, soaring lark.

A father about to leave on a long journey asks his three daughters what he should bring back.
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At the beginning of 'The Goose-Girl,' an old widowed queen sends her betrothed daughter to a distant prince with a rich dowry, a maid in waiting, horses, and the speaking horse Falada.

The queen sends her betrothed daughter to a distant kingdom with dowry goods, a maid, a speaking horse, and a handkerchief bearing three drops of the queen's blood.
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The tale “The Young Giant” begins: a countryman has a son as big as a thumb who does not grow; the father carries him in his pocket to the field and sets him in a furrow.

Thumbling is as big as a thumb and does not grow, and a giant takes him away from the field.
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The youth eats two immense dishes and a huge caldron of food, remains unsatisfied, and asks his father for an iron staff that he cannot break against his knees.

After eating all the food and breaking the staffs his father can provide, the youth says he will remain no longer and goes away.
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He seeks out the thickest iron bar in the smithy, takes it in his hand as a stick, and goes onwards.

The acting figure takes the thickest iron bar as a stick and goes onwards.
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The dispute ends in an agreement that the son sit in a small boat on water flowing away; the father pushes it off with his foot, the boat capsizes, and the father believes the son is lost.

The dispute ends with the son being placed in a small boat on flowing water and pushed away by his father.
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The boat does not sink, carries the boy safely for a long time, and stops at an unknown shore where he sees a beautiful castle.

The boy is carried safely by a boat that does not sink and arrives at an unknown shore, beginning the castle episode.
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The man awakes, is sad, and says, “She has certainly driven by, and I have not set her free.”

The man believes he has failed to free the female figure, reads the letter, and sets out for the golden castle of Stromberg despite not knowing its location.
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The eldest son asks to seek the water of life; the king warns of danger but consents; the prince hopes to become best beloved and inherit the kingdom.

The eldest and second sons each set out on the same quest, each with self-interested thoughts about inheritance, and each fails after insulting the dwarf.
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The old king believes his youngest son plotted against him, has him sentenced to be secretly shot, and sends the huntsman with the prince into the forest.

The prince is sentenced to be secretly shot, but the huntsman reveals the order, exchanges clothes with him, and lets him go into the forest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14450-14529 confidence: high

At the opening of 'Bearskin,' a brave soldier is dismissed after peace, is homeless, is rejected by his brothers, keeps only his gun, and goes to a heath with a circle of trees where he reflects on possible starvation.

The soldier is dismissed after peace, lacks parents or home, is rejected by his brothers, and goes forth into the world with only his gun.
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The miller, old and childless, promises the mill to the apprentice who brings the best horse; Hans is the drudge and is considered foolish.

The miller’s promise of the mill sends the three apprentices out to obtain the best horse.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15357-15433 confidence: high

When his father goes to a fair, Hans asks for bagpipes; after receiving them he asks that the cock be shod, says he will ride away and never come back, and departs on the cock with swine and asses.

Hans asks for a shod cock, says he will ride away and never come back, and leaves for the forest with animals while his father is glad to be rid of him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15435-15505 confidence: medium

Hans’s pigs multiply until they fill the forest; he sends word to his father, drives the herd into the village on the cock, orders slaughter, asks that the cock be shod at the forge, and says he will ride away and never return.

Hans’s pigs multiply until the forest is filled; he brings them back to the village, orders slaughter, has the cock shod, and announces he will ride away and never return.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15734-15819 confidence: high

The young locksmith’s apprentice leaves home with his father’s consent, abandons locksmithing, meets a huntsman dressed in green, and learns hunting from him for years.

The passage begins with the young fellow leaving his father to go into the world and seek his fortune.
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A king's son is foretold to be killed by a stag at sixteen; while hunting he is separated, pursues a great stag, and then a tall man stands there instead of the stag and says he has been pursuing him.

The king's son pursues a great stag, finds a tall man standing instead of it, and is then taken away through a lake to a palace.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16162-16232 confidence: medium

Three tailors decide to attempt the princess's riddle; the two elder tailors trust their skill and discourage the little tailor, but he resolves to go forth.

The little tailor is mocked by the elder tailors as lacking understanding, yet he refuses discouragement and goes forth to attempt the princess's challenge.
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A wounded soldier who had served the King is discharged without further wages, leaves troubled, walks all day, enters a forest at evening, and comes to a witch’s house.

The wounded soldier is dismissed without pay, leaves troubled, walks all day, and enters a forest where he finds the witch’s house.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16560-16655 confidence: medium

The tale of the Seven Swabians begins, names the seven men, states that they set out to seek adventures and great deeds, and describes their single long spear carried by all seven with Master Schulz in front and Veitli last.

The Seven Swabians set out to seek adventures and perform great deeds, but their early encounters show panic and mistaken danger.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16821-16900 confidence: high

The king’s son is discontent at home, has no fear, takes leave of his parents, and goes into the wide world to see wonders.

The king’s son leaves his father’s house without fear to see wonders in the wide world.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16992-17064 confidence: high

A gold piece appears under the huntsman’s pillow each morning; after gathering gold, he decides to leave home and see the world.

After gathering gold at home, the huntsman decides to leave and see the world.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17239-17330 confidence: high

A man with three sons and only an ancestral house tells the sons to go into the world, learn trades, and return; whoever makes the best masterpiece will receive the house.

The sons are sent into the world to learn trades, fix a time for coming home, and later return to demonstrate their skills to their father.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17431-17525 confidence: high

At fourteen Ferdinand finds the castle, opens it, discovers only a white horse inside, rides back to his father, says he will travel, and sets out.

After finding the white horse, Ferdinand mounts it, returns to his father, says he will travel, and sets out.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17803-17886 confidence: high

The next tale begins: a poor man with four grown sons tells them to go into the world, learn a trade, and make their way because he has nothing to give them.

The poor father sends his four grown sons away to learn trades and make their way in the world.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17803-17886 confidence: high

The four brothers take sticks, bid farewell to their father, leave through the town-gate, reach a cross-way branching in four directions, and the eldest proposes separation and reunion there after four years.

The brothers arrive at a cross-way branching four ways, separate, and agree to meet at the same spot after four years.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17954-18054 confidence: medium

The king's daughter is carried off by a dragon; the king promises her in marriage to whoever brings her back, and the four brothers decide to go together to liberate her.

The brothers go forth by ship over the sea to the rock and later return home safely after the ship is repaired.
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A peasant has a faithful horse grown too old to work; he refuses to feed him, says he will maintain him only if he can bring a lion, and chases him into the open country; the horse goes sadly to the forest.

The horse is driven from the stable under a lion-bringing condition and later returns with the lion, causing the master to keep and feed him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18891-18979 confidence: high

The boy fears punishment, calls after the wild man, and is carried on the wild man’s shoulder into the forest; the King and Queen later find the cage empty, the key gone, and the boy missing.

After freeing the wild man, the boy is carried away from the royal court into the dark forest and is separated from his parents.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19298-19387 confidence: low

A poor woman's son wants to travel; when told there is no money, he says he will manage by always saying, “Not much, not much, not much.”

The son wants to travel although his mother says they have no money, and he proposes to manage by repeating “Not much.”
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19389-19420 confidence: medium

The youth repeats “not much” while traveling, says it to fishermen, and after their poor catch one strikes him and tells him to say “Get it full.”

The youth travels through several encounters, is repeatedly beaten, returns to his mother, and never travels again.
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The young lordling looks into a well, sees his donkey form in the mirror-clear water, becomes distressed, and goes into the wide world with one faithful companion.

The donkey sees his own donkey form in the well’s clear water, becomes distressed, and leaves home.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19996-20076 confidence: high

A sparrow’s four fledged young are displaced when boys pull out the swallow’s nest; they escape in a high wind. The father later reunites with them in an autumn wheatfield and regrets not warning them about dangers.

The young sparrows are carried away before instruction, spend the summer in different places, and reunite with their father in autumn.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20385-20477 confidence: high

The tale 'The Glass Coffin' begins by saying a poor tailor can win honors with luck. A civil, adroit tailor’s apprentice travels into a great forest, loses the way at night, and sleeps in a high oak for fear of wild beasts.

The tailor travels out, loses himself in a forest at night, sleeps in a tree, and then reaches a strange hut by following a light.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20643-20688 confidence: medium

A peasant with three sons hears the proclamation and tells the eldest to take a basket of beautiful red-cheeked apples from the garden to court.

A peasant with three sons sends the eldest to court with apples after the royal proclamation, and the eldest sets out.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20839-20916 confidence: high

In 'Strong Hans,' a man and woman live in a solitary valley with their only child; the mother takes two-year-old Hans into the wood and forest, where two robbers seize mother and child and carry them into a black forest.

Little Hans and his mother are seized in the forest and carried to a remote cavern reached through a rock door and dark passage.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20918-21002 confidence: high

Hans’s mother agrees to seek his father, takes the entrance key, and Hans fills a meal-sack with valuables. They leave the cave and Hans marvels at daylight and the forest.

Hans and his mother take the entrance-door key and leave the cave with a sack of valuables.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20918-21002 confidence: high

The family rebuilds, buys cattle and land, and farms; Hans ploughs with great force, asks for a hundredweight walking-stick, and leaves home to travel.

Hans has a walking-stick weighing a hundredweight made for himself and leaves his father’s house to travel.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21098-21197 confidence: medium

The wood-cutter asks that his eldest daughter bring his dinner into the forest and says he will strew millet seeds on the path so she will not miss the way.

The daughter leaves home to bring food into the forest, but the millet path markers have been eaten by birds, so she loses the track and wanders until night.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21199-21308 confidence: medium

The wood-cutter asks that the second daughter bring his dinner; he marks the way with lentils, but forest birds pick them up, and the girl wanders until she reaches the old man's house at night.

The daughters leave home with the wood-cutter's dinner, but lentils or peas meant to mark the route are eaten by birds, causing them to wander and arrive at the forest house by night.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21722-21769 confidence: medium

Death taps the man on the shoulder and says, “Follow me, the hour of thy departure from this world has come.”

Death announces that the hour of departure from the world has come, and the man yields and goes away with Death.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22003-22093 confidence: medium

The count wanders three days in the wilderness, reaches a royal palace, gives the Queen an emerald book, is seized, and is released when the Queen revives and asks to speak privately.

The count must wander for three days in the wilderness before finding his way out and reaching the town and palace.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22003-22093 confidence: high

Angered by the salt comparison, the King gives the kingdom to the two elder daughters and has the youngest led into the wild forest with a sack of salt; later he repents and searches unsuccessfully.

The youngest daughter is punished by having a sack of salt bound to her back and being led into the wild forest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22830-22937 confidence: medium

The maiden waits beneath the lime-tree for three days, decides to seek the absent betrothed, takes three celestial dresses and jewels, wanders unsuccessfully, becomes a cow-herd, and buries her treasures beneath a stone.

The maiden leaves the castle after waiting in vain, states she will seek the king’s son and not return until she finds him, and wanders far and wide.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23308-23347 confidence: medium

The tale “The Master-Thief” begins with an old couple at a poor house; a richly dressed man arrives in a splendid carriage with four black horses and asks for a country potato dish at their table.

The tale title is “The Master-Thief,” and the peasant describes his absent son as sharp, knowing, full of bad tricks, and long gone from home.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23566-23645 confidence: medium

She says he can help only by ascending the glass-mountain and freeing her from the witch; the road goes through the great forest where man-eaters live.

The drummer leaves at daybreak to seek the glass-mountain by a road through a forest said to contain man-eaters.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24122-24208 confidence: high

An enchantress mistrusts her three sons, changes the eldest into an eagle and the second into a whale, and the third leaves secretly in fear.

The third son flees, seeks the dangerous Castle of the Golden Sun, undertakes the task to obtain the crystal ball, and frees the King’s daughter.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24210-24305 confidence: medium

Outside, they see her father's castle in ruins, settlements destroyed by fire, wasted fields, and no people; an enemy has ravaged the kingdom, driven away the king, and slain the inhabitants.

After escape, the women cannot remain in the devastated kingdom and wander into another country seeking shelter and food.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24426-24511 confidence: high

The opening describes a fearless discharged soldier with no trade or earnings, traveling and begging with an old waterproof and buffalo-leather riding-boots.

The passage opens with a soldier described as afraid of nothing, discharged, without trade or earnings, and traveling through open country into a forest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24512-24610 confidence: medium

A mother has three daughters with contrasting traits, favors the rude eldest, and repeatedly sends the pious youngest into the great forest to get rid of her.

The youngest daughter is sent into the forest to be rid of her, is associated with a guardian angel and St. Joseph's hut, and returns safely with a reward.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24612-24704 confidence: high

Three hundred years before Christ's birth, a poor mother with twelve sons prays that they may be on earth with the promised Redeemer and sends them out for bread; Peter, the eldest, becomes lost and starving in a great forest.

Peter leaves home seeking bread, becomes lost and weak in a forest, and is guided by a shining child to a cavern filled with gold, silver, crystal, and twelve cradles.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24706-24770 confidence: high

A king's son looks toward heaven, asks a poor gray-haired man how to get there, and is told to live by poverty and humility for seven years, wearing ragged clothes, taking no money, and begging bread when hungry.

A king's son leaves royal status, takes beggar clothing, wanders for seven years, and returns to the palace unrecognized and disbelieved.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6124-6229 confidence: medium

The bridegroom promises to strew ashes through the forest; the maiden fills her pockets with peas and lentils, follows the ashes, drops peas, and reaches a dark solitary house.

The maiden departs by following ashes and dropping peas and lentils; after the ashes blow away, sprouted peas and lentils show the way back.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6425-6516 confidence: high

The tale 'Thumbling as Journeyman' begins: a thumb-sized tailor's son decides to leave home; his father makes him a sword from a darning-needle, and he goes to the kitchen before departure.

Thumbling, though no bigger than a thumb, declares he must go out into the world and begins his journey.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6518-6607 confidence: medium

The robbers praise Thumbling as a valiant hero and offer him captaincy; he refuses, says he wants to see the world, takes only a kreuzer from the booty, buckles on his sword, says goodbye, and takes to the road.

After the theft the robbers call Thumbling a valiant hero and offer him captaincy, but he declines because he wants to see the world.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7432-7523 confidence: medium

Old Sanna fetches much water and tells Lina that she intends to boil Fundevogel the next morning while the forester is out hunting.

Lina and Fundevogel pledge not to leave each other, and both flee when Lina reveals the cook’s plan to boil Fundevogel.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7525-7625 confidence: medium

The King says a beggar-woman may not remain in the palace. The beggar-man leads her away on foot; when they pass a large forest, he says it belongs to King Thrushbeard, and she laments not taking him.

After the wedding, the king’s daughter is told she cannot remain in the palace, is led away on foot, and arrives at a very small hut that becomes her home.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7733-7856 confidence: high

The queen tells a huntsman to take the child into the forest, kill her, and “bring me back her heart as a token.”

Snow-white is taken into the forest under a death order, pleads for life, and promises to run away into the wild forest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8070-8157 confidence: high

Three impoverished brothers endure hunger and decide to go into the world to seek their fortune.

The brothers' hunger and poverty prompt them to go into the world seeking fortune.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8943-9017 confidence: medium

Catherine proposes running after the thieves to get the gold back; Frederick agrees and tells her to take butter and cheese for food on the way.

The passage begins with Catherine and Frederick setting out to pursue thieves and regain the gold.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9101-9174 confidence: medium

The goldsmith recognizes that the children ate the heart and liver and, out of revenge and envy, tells their father they are in league with the Evil One; the father leaves the twins in the forest.

The twins are left in the forest, lose their way, meet a childless huntsman, and are adopted and raised by him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9101-9174 confidence: high

The brothers ask permission to go away and travel to prove themselves; the old man grants the request, and they eat and drink joyfully together.

After completing training, the brothers ask to go away and travel so that they may prove themselves in the world.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9176-9278 confidence: high

The foster-father gives each brother a gun, dog, gold, and a bright knife; he says the knife should be put into a tree at separation and will rust or remain bright to show an absent brother's death or life.

The two brothers leave with gifts, later divide their retinue, promise brotherly love until death, and go in opposite directions.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9622-9688 confidence: medium

The young King hunts with animals, insists on entering a haunted forest, follows a snow-white hart alone with his animals, fails to return, and becomes lost after the hart vanishes.

The young King leaves his followers to chase a snow-white hart into a haunted forest and cannot return by evening.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9944-10041 confidence: medium

“The Three Feathers” begins with an old king and three sons: two clever and wise, and a quiet third called Simpleton. The king promises the kingdom to whoever brings the finest carpet, blows three feathers to assign directions, and the two elder sons mock Simpleton when his feather falls nearby.

The old king blows three feathers and commands the sons to go as the feathers fly.
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Teutonic Mythology, Volume 1 CONDITION OF GODS. 317 / IMMORTALITY'. 319 / STRENGTH. PRECOCITY. SIZE. 321 / SUAPE. ANGER. 323; lines 16001-16085 confidence: high

The rapid movement of descending gods is compared to a shooting star or bird-flight; gods may take bird form, and Athene is described as falcon-like, bird-like, osprey-like, or swallow-like.

The passage says gods often take bird form when departing, gives Athene in multiple bird forms, and compares this with Odin taking falcon flight after appearing as Gestr.
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Teutonic Mythology, Volume 1 CONDITION OF GODS. 317 / IMMORTALITY'. 319 / STRENGTH. PRECOCITY. SIZE. 321 / SUAPE. ANGER. 323; lines 16001-16085 confidence: high

The passage says gods may let a human recognize divine proportions at departure; Poseidon is recognized by signs of feet or legs, and Venus by neck and gait as she leaves Aeneas.

The passage describes mortals recognizing departing gods through heel, calf, neck, shoulder, or gait, and compares later devil-stories in which the cloven hoof appears at departure.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16870-16976 confidence: medium

“Ing first dwelt with the East Danes … then he went eastward over the sea, his wain ran after.”

Ing leaves the East Danes and goes eastward over the sea while his wain runs after him.
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Teutonic Mythology, Volume 1 GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369 / SCEAF. GIBIKA. WELIS. SIGOFRID. 371 / IRMANRIH. ETICIIO. DIETRICH. 373; lines 18364-18381 confidence: medium

The hero is shipwrecked on a voyage, shelters with master fisherman Eisen, earns Eisen's seamless coat, later wins Frau Breide, and is said to be the son of king Eigel of Trier.

The hero is shipwrecked on a voyage, survives by clinging to a plank and using a hole and bough, and takes shelter with a fisherman.
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Teutonic Mythology, Volume 1 HOLDA, HOLLE. 265 / UOLDA, IIOLLE. 267 / HOLD A, HOLLE. 2C9 / HOLUA, HOLLE. 271; lines 13528-13587 confidence: medium

Perchtha, queen of the heimchen, dwells between Bucha and Wilhelmsdorf; she commands heimchen to water fields while she ploughs underground, then decides to leave after falling out with the people.

Perchtha, queen of the heimchen, resolves to leave the country, is ferried across the Saale with weeping children or heimchen, tools, and a plough, and has the ferryman return for those left behind.
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Teutonic Mythology, Volume 1 INTRODUCTION. 9 / GOD. 15 / GOD. 17 / GOD. 19; lines 1152-1239 confidence: medium

The Vandal Gizerich steps into his ship and leaves it to the winds to decide where he will be driven, or among what people God is angry with.

Gizerich boards his ship and leaves it to the winds to determine among which God-angered people he will arrive.
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Teutonic Mythology, Volume 1 KORNI. WALACHUKIUN. 417 / UILD. GUND. DRUD. 423 / WALACHURIUN. 425 / SWAN-MAIDENS. 427; lines 20938-21031 confidence: high

A young man sees three swans become bathing maidens after laying aside white bird-shifts; he later steals the youngest's garment, marries her, and after seven years she regains the shift and flies away as a swan, while the husband dies soon after.

The swan-wife flies away after recovering her concealed shift, and the passage also states that a swan-hero forsakes his wife when she asks the forbidden question.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251 / ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255; lines 12513-12625 confidence: medium

The passage says Tacitus has the goddess, when satiated with human converse, disappear in the lake with her attendants.

The passage summarizes Tacitus as making the goddess disappear in the lake with her attendants after converse with men.
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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: medium

A note says the ship that brought Sceaf and the swan-knight carries them away again, and that later legend explains this with a prohibition on asking into their origin.

A note says the ship that brought Sceaf and the swan-knight carries them away again at last.
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Teutonic Mythology, Volume 1 PERAHTA, BEKCHTE. 281 / HERODIAS, DIANA, ABUNDIA. 283 / IIERODIAS, DIANA, ABUNDLV. 235 / HERODIAS, DIANA, ABUNDIA. 287; lines 14129-14221 confidence: medium

The Roman de la rose passage says people believe some wander by night with Dame Habonde three times a week, enter lodgings through cracks and openings without fearing locks, and that their souls leave bodies to go with the good ladies through outdoor places and houses.

The Roman de la rose passage says souls leave bodies and go with the good ladies through outdoor places and houses.
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Teutonic Mythology, Volume 1 SACEIFICE, 55 / SACKIFICE. 57 / MINNE-DRINKING. 59 / MINXE-DRINKIXG. 61; lines 3136-3232 confidence: high

Examples: at Erec’s departure St Gertrude’s minne is brought; an armed champion drinks St John’s blessing; Hagene’s speech connects drinking minne and paying Etzel’s wine.

John’s and Gertrude’s minne are said to be drunk especially by parting friends, travelers, and lovers of peace; a departure example opens the passage.
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Teutonic Mythology, Volume 1 TEMPLES. 67 / GROVES. 71 / GEOVES. 75 / GROVES. 77; lines 3863-3947 confidence: medium

Henry the Letton is cited for a mountain and very beautiful forest where local people said the great Osilian god Tharapila was born and from which he flew to Osilia.

Tharapila is said to have been born in a mountain and beautiful forest and to have flown from there to Osilia.
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Teutonic Mythology, Volume 1 WODAN. 157 / WODAN. 159 / WODAN. 161 / WODAN. 1G3; lines 8067-8147 confidence: medium

Odin is absent while his brothers act for him; Saxo has Othin travel and Milhothin fill his place, then has Othin exiled and Oller put in his place; by-names imply distant journeys; Paulus, Saxo, and Snorri place him in Greece, Byzantium, or Tyrkland.

Odin/Othin is reported absent, traveling, or exiled while Vili, Ve, Milhothin, or Oller acts or stands in his place.
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Teutonic Mythology, Volume 2 AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885 / HNOSS. GERSIMI. SPANGE. HASHART. 887 / SNOTRA. WARA. SUNIA. FRUMA. 889; lines 21189-21287 confidence: high

The passage reports a belief that virtues chose favourites to lodge and consort with, left when offended by evil-doing, and returned to their heavenly dwelling, the place of their birth.

The passage states that virtues choose favourites to lodge with, leave when offended by evil-doing, and return to their heavenly dwelling.
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Teutonic Mythology, Volume 2 AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885 / HNOSS. GERSIMI. SPANGE. HASHART. 887 / SNOTRA. WARA. SUNIA. FRUMA. 889; lines 21189-21287 confidence: medium

The virtues are compared to swan-wives who, after a long sojourn among men, suddenly take wing and seek their better home.

The passage compares the departing virtues to swan-wives who, after sojourning among men, take wing and seek their better home.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18977-19029 confidence: high

“The dead are left alone to commence the long and gloomy journey”; they take shoes, ship, ferry-money, servants, horses, and clothes for the hell-way; some ride, some sail, and no conductor meets them.

The dead commence the hell-way alone, bring shoes, ship, ferry-money, servants, horses, and clothes, and travel by riding, sailing, or in companies.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841; lines 19032-19127 confidence: high

The departing dead rides a horse led by a genius; an open door marks departure, a door or horse's head can express soul-removal, and the Roman death-genius may knock at the door as death approaches.

The departing dead rides a horse led by a genius, with the horse or horse's head marking removal of the soul.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841; lines 19032-19127 confidence: high

The departing dead rides a horse led by a genius; an open door marks departure, a door or horse's head can express soul-removal, and the Roman death-genius may knock at the door as death approaches.

An open door, door alone, or opened door/window is linked with death and the soul's removal.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841; lines 19032-19127 confidence: high

Death is compared to a haunting homesprite or will-o'-wisp, rides on people's necks, stands before the door, and in a Reusch story sits outside the door to catch the soul as it goes out.

Death is placed before or outside the door, waiting for it to open and catching the soul as it goes out.
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Teutonic Mythology, Volume 2 DAYBREAK. 743 / VOL. II. X / DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749; lines 14772-14869 confidence: medium

In the cited Titurel twilight, Night creeps on and will not stay for anyone; Day must go westward; Earth devours him until he can flee and rise or hoist himself from the east.

The Titurel passage has Day retreat westward, Earth devour him, and Day rise again from the east.
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Teutonic Mythology, Volume 2 DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525 / VOL. II. H; lines 5211-5277 confidence: medium

At Altehüffen, hiinen or duties share one knife stuck in a tree trunk in the village; they are called scant of wit and tied to a proverb; as cultivation and new settlers spread, they retire and decide to emigrate. The excerpt ends mid-sentence.

The Altehüffen duties are said to feel no longer at ease among new settlers as the surrounding country becomes cultivated and to decide to emigrate.
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Teutonic Mythology, Volume 2 ELVES, DWAEFS. 453 / ELVES, DWAEFS. 455 / ELVES, DWARFS. 457 / ELVES, DWAKFS. 459; lines 1063-1130 confidence: high

Dwarfs are described as sometimes dealing with mankind but generally shrinking from humans, seeming downtrodden and ready to abandon an ancient home; they are characterized as shy, heathenish, estranged from Christians, and disturbed by churches, bell-ringing, forest clearing, agriculture, and ore-pounding machinery.

The passage first describes dwarfs as near abandoning their ancient home because of human and Christian disruptions, and the Dosenberg tale has the wichtelmen announce that their time is up and vanish from the land.
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Teutonic Mythology, Volume 2 EXPULSION OF DEATH. 767 / SUMMER FESTIVAL. 7G9 / EXPULSION OF DEATH. 771 / EXPULSION OF GODS. 773; lines 15847-15938 confidence: medium

Dlugosz and others report that King Miecislaus ordered all idols in the land to be broken up and burnt.

Miecislaus is reported to order idols broken and burnt; a note compares Vladimir's post-conversion disposal of Perun's image.
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Teutonic Mythology, Volume 2 EXPULSION OF WINTEE. 765 / EXPULSION OF DEATH. 767 / SUMMER FESTIVAL. 7G9 / EXPULSION OF DEATH. 771; lines 15737-15844 confidence: low

The author says the banished idol does not everywhere represent Winter or abstract Death; in some cases it is a heathen divinity giving way to Christianity and thrust out with sorrowful songs.

The author states that in some cases the banished idol is a heathen divinity giving way to Christianity and thrust out with sorrowful songs.
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Teutonic Mythology, Volume 2 HRATA. 885 / HNOSS. GERSIMI. SPANGE. HASHART. 887 / SNOTRA. WARA. SUNIA. FRUMA. 889 / ERE. FROMUOT. 891; lines 21290-21374 confidence: high

The passage says that Truth and Honour are gone out of the land, cites 'pax in exilium migravit,' and explains dame Honour as attached to a hero who could carry her upright.

Multiple personified qualities are said to leave, flee, quit, or be driven from a land or country.
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Teutonic Mythology, Volume 2 MILL-WHEEL WATER. RAIN-MAKING. 593 / EAIN-MAKING. DUCKING. 595 / HOLT WATEKS. LAKES. 597 / HOLY LAKES AND STREAMS. 599; lines 7847-7934 confidence: medium

The story of Lake Eim describes wicked men on its banks, the lake mourning, taking its fish into the air, leaving reptiles and amphibians behind, appearing as cloud/swan/ship/cloud, speaking to harvesters, settling in a new bed, and making fields and meadows fertile.

Lake Eim leaves violent inhabitants whose blood befouls it, moves through the air with its fish, and settles among harvesters who care for it.
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Teutonic Mythology, Volume 2 SIR BLICERO. FRIEND HEIN. 851 / QUENCHES LIGHT. A GODFATHER. 853 / A GOD. 855 / DESTINY. 857; lines 19768-19853 confidence: medium

In the Grautrekssaga citation, Hrossharsgrani wakes his foster-son Starkadr at midnight and carries him in his boat to an island.

Hrossharsgrani wakes Starkadr at midnight and carries him by boat to an island where a council is assembled in a wood.
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Teutonic Mythology, Volume 2 VOL. II. E / NICHUS, NIX. 489 / NICHUS, NIX. 491 / NICHUS, NIX. 495; lines 2886-2953 confidence: medium

A jet of blood may "shoot up from the water's bed" as sign of a vengeful deed.

A water-man's child is described as slow to obey a call, and the Westphalian hairy child says his father calls him before leaving Koatman's household and plunging into the lake.
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Teutonic Mythology, Volume 3 BEES. FLAMES. THINGS FOUND. / SUPEESTITION. / LUCKY DAYS. GUIDING- BEASTS. / H40 SUPERSTITION.; lines 14675-14725 confidence: high

The passage says new establishments and kingdoms are hallowed by beasts that reveal higher counsels of the gods.

Multiple examples show animals leading emigrants, peoples, hunters, seafarers, or herdsmen toward a destination or newly discovered land.
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Teutonic Mythology, Volume 3 BOY OE G-IKL ? SHOES. SALT. AN-GANG-. 1119 / SUPEKSTITION. / AN-GANG : PATH-CKOSSING. / PATH-CROSSING. 1123; lines 13790-13841 confidence: high

The passage introduces path-crossing or angang signs and states that Hnikarr/Odinn teaches Sigurd omens for the situation of having gone out and being on the road.

The passage repeatedly frames the signs as occurring after a person has gone out, is on the road, or leaves home in the morning.
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Teutonic Mythology, Volume 3 FUBIOUS HOST : OBION. / SPECTEES. / CHAPTER XXXII. / TRANSLATION.; lines 5126-5231 confidence: medium

“Vanishing is therefore voluntary translation (to another sphere), a prerogative of gods ... and spirits, also of some heroes” with a magic mask or concealing helmet.

Vanishing is described as voluntary translation to another sphere, especially for gods, spirits, and certain heroes.
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Teutonic Mythology, Volume 3 MEANS OF EE COGNITION. / HEART-BATING. / MAGIC. / FOEMS OF EXIT. BEOOMSTICK.; lines 11777-11827 confidence: medium

The passage states that failure to find the way in results in death, then describes internal ecstasy as a state in which the body lies in rigid sleep and is called tranced in old speech.

The passage describes ecstasy as rigid sleep and presents Óðinn’s body as asleep or dead while he travels elsewhere.
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Teutonic Mythology, Volume 3 MEANS OF EE COGNITION. / HEART-BATING. / MAGIC. / FOEMS OF EXIT. BEOOMSTICK.; lines 11777-11827 confidence: high

A Serbian starting-spell is said to agree with German ones; German and English formulas are listed for going out or upward and avoiding collision.

The passage lists starting-spells, upward/outward formulas, a French formula for mounting the stick, and Kalaratri’s formula that precedes flight aloft.
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Teutonic Mythology, Volume 3 MISERY. / MAGIC. / HEATHEN OBIGIN OF DUCKING-, ETC. / MEANS OF EE COGNITION.; lines 11586-11675 confidence: medium

Keisersberg is cited for a night-faring woman who sat in a dough-trough, anointed herself with oil, spoke magic words, and slipped away.

A night-faring woman sits in a dough-trough, anoints herself, speaks magic words, and slips away; in another account witches anoint themselves and flee.
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Teutonic Mythology, Volume 3 PREFACE. / PBEFACE. / XXV11 / PEEFACE.; lines 1245-1284 confidence: medium

Wolfdieterich and Orendel are said to resemble features in the Odyssey; especially the angel's mission to shaggy Els and lady Breide resembles Hermes' mission to Calypso, who is commanded to let Odysseus go.

The angel's mission to Els and Breide is compared with Hermes' mission to Calypso, who is commanded to let Odysseus go.
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Teutonic Mythology, Volume 3 WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION. / HOAED LIFTED : WUNDER-BLUMB. / TRANSLATION.; lines 6184-6229 confidence: high

A voice says 'forget not the best !'; the iron door shuts, all disappears, and the road is never found again.

The departing visitor hears the formula not to forget the best, but the door closes, the place vanishes, and the road cannot be recovered.
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Teutonic Mythology, Volume 3 XXXV111 / PEEEACE. / PBEFACE. / PEE FACE.; lines 1790-1829 confidence: high

In the Edda, Óðinn, Loki, and Hœnir go on journeys together and also co-operate in creating; Loki is not treated as base or bad in this connection.

Óðinn, Loki, and Hœnir are repeatedly described as journeying together, and the passage also brings in Faroese and Finnish triadic parallels.
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Teutonic Mythology, Volume 4 AIB. 1469 / AIR. 1471 / AIR. 1173 / EARTH. 1475; lines 9776-9868 confidence: medium

Emigrants took earth as well as fire with them; the Landnámabók citation says Thorhaddr, a hofgoði, went to Iceland with temple-soil and pillars.

The passage states that emigrants took earth as well as fire with them and cites Thorhaddr taking temple-soil and pillars to Iceland.
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Teutonic Mythology, Volume 4 CHAPTER XXVII. / DEATH. / DEATH. 1553 / DEATH. 1555; lines 13656-13746 confidence: high

Death takes men away like Hild and Gund; Death takes, grips, boxes up, and has jaws, throat, or gullet to devour, with comparison to the devil.

Death takes men away, grips them, boxes them up, and is described with jaws, throat, or gullet for devouring.
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Teutonic Mythology, Volume 4 CHAPTER XXVII. / DEATH. / DEATH. 1553 / DEATH. 1555; lines 13656-13746 confidence: medium

Death rides; the dead lover fetches his bride away on horseback; Hel, Wode, and the wild hunter ride on a three-legged horse; Wode catches subterraneans and hangs them by their hair from his horse; Boeotian tombstones show a dead man beside a horse; Charos ranges babes on his saddle.

Death rides; the dead lover fetches his bride on horseback; Hel, Wode, the wild hunter, and Charos are associated with horses or saddles carrying beings.
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Teutonic Mythology, Volume 4 GIAIITS. 1441 / GIANTS. / GIANTS. / GIANTS. 1445; lines 8341-8433 confidence: medium

The passage says flesh-eaters give place to corn-sowers, hunters to husbandmen; giants call themselves old masters, live in castles, and look down on peasants.

The passage explicitly contrasts hunters and husbandmen and describes giants as old land-masters crowded out by earth-worms or small humans.
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Teutonic Mythology, Volume 4 HEROES. / HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391; lines 5696-5787 confidence: medium

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

Beaflor sails alone, arrives, sails away, and the ship returns; Horn comes in a ship and sends it home; Piast is linked with lordship determined by first arrival in a little boat.
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Teutonic Mythology, Volume 4 I. EXTRACTS FROM MODERN COLLECTIONS. / SUPERSTITIONS. I. 1779 / SUPERSTITIONS. I. 1781 / SUPERSTITIONS. I. 1783; lines 25560-25700 confidence: medium

Items 191-192 prescribe opening windows when a person dies so the soul can get out, and laying a church-returned child under the table before the father gives it to the mother.

The windows are opened at death so the soul can get out, and money placed in the dead person's mouth prevents return when hidden treasure is involved.
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Teutonic Mythology, Volume 4 PEEFACE. / PREFACE. 1705 / APPENDIX. / ANGLO-SAXON GENEALOGIES.; lines 21157-21254 confidence: medium

The Anglo-Saxons, who left Germany for Britain in the fifth to sixth centuries, carried data of the descent of their noblest families.

The Anglo-Saxons are said to have left Germany for Britain while carrying descent data of their noblest families.
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Teutonic Mythology, Volume 4 PREFACE. 1705 / APPENDIX. / ANGLO-SAXON GENEALOGIES. / ANGLO-SAXON GENEALOGIES.; lines 21257-21524 confidence: medium

Nennius is cited as saying that three ships from Germania came to Britain in exile; Hors and Henegest ruled in them, were brothers, and were traced through a genealogy to Woden.

Nennius's cited account says three ships came from Germania to Britain in exile and were ruled by Hors and Hengest.
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Teutonic Mythology, Volume 4 SOULS. 1545 / CHAPTER XXVI. / SOULS. / SOULS. 1547; lines 13262-13363 confidence: medium

The soul runs out of the sleeper as mouse, cat, weasel, snake, or butterfly; Yama draws a dying man's soul out as a tiny mannikin, and when it returns he thinks he has been asleep; the soul may also slip out of the mouth as a little child.

Yama draws out the soul as a tiny mannikin; when it comes back, the man thinks he has been asleep.
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Teutonic Mythology, Volume 4 SOULS. / CHAPTER XXVII. / DEATH. / DEATH. 1553; lines 13557-13653 confidence: high

Death is cataloged as leaving life or the world, being left dead, perishing, going down to dust, mould, earth, Demeter, or the fathers.

The passage repeatedly phrases dying as going away: to Hel, Totenheim, the dísir's hall, another light, another world, peace, God, or ancestral/earthly destinations.
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Teutonic Mythology, Volume 4 SPECTRES. 1587 / SPECTRES. 1589 / SPECTRES. 1591 / TRANSLATION. 1593; lines 15537-15634 confidence: high

The passage lists many examples of vanishing, using forms such as verswant, verswinden, hverfa, and related terms; examples include an angel, the devil, a hart, wind, air, smoke, and shadow-like disappearance.

The passage compiles many examples of figures vanishing before eyes or hands, including supernatural figures and animals, sometimes into air, wind, smoke, or shadow.
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Teutonic Mythology, Volume 4 SPELLS. / SPELLS. 1851 / SPELLS. / VOL. IV.; lines 30459-30556 confidence: high

Santobias blesses his son and sends him to Media/Rages; afterward God sends him home healthy and with goods.

Santobias blesses his son, sends him to Media/Rages, and God sends him home healthy and with goods.
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Teutonic Mythology, Volume 4 SPELLS. / VOL. IV. / SPELLS. 1855 / SPELLS.; lines 30668-30777 confidence: high

The speaker says he will rise and go in holy peace where Our Lady went, gird himself with five holy words and holy signs or rings, and asks that Mary's tongue be the mouths of all his enemies.

The charms titled for going out and for a journey place the speaker on holy paths and ask protection from capture, binding, weapons, enemies, and dangers.
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Teutonic Mythology, Volume 4 STRENGTH. BEAUTY. ANGER. JOY. 1379 / DISGUISES. EQUIPAGE. 1381 / SLEEP. SONG. LANGUAGE. 1383 / AGE. ABODES. ARMS. AID. 1385; lines 5412-5492 confidence: medium

Gods are described as not omnipresent and as absent or departing; Jupiter descends from Olympus in human form; Odin, Hoenir, and Loki appear instantly; medieval phrases describe God coming down, dwelling on earth, and returning to heaven.

The passage describes gods as absent or departing, Jupiter descending from Olympus in human guise, Odin, Hoenir, and Loki appearing instantly, and God returning to heaven.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. C. 1741 / VOL. IV. H H / APPENDIX. / SUPERSTITIONS. C. 1743; lines 23181-23274 confidence: medium

“si cornicula ex sinistra eorum in dexteram ... prosperum iter” and a “avis ... muriceps” flying across the road is treated as an omen for the way ahead.

A crow’s left-to-right song and a mouse-catching bird’s flight across the path are interpreted as favorable or directive omens for travel and lodging.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. C. 1741 / VOL. IV. H H / APPENDIX. / SUPERSTITIONS. C. 1743; lines 23181-23274 confidence: medium

“in quietae noctis silentio ... marito tuo ... jacente ... januis clausis exire posse, et terrarum spatia ... pertransire” — at night, a woman is said to leave through closed doors and traverse the earth while her husband lies beside her.

Women are described as believing they can leave bodily through closed doors at night and traverse the earth with others.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1791 / SUPERSTITIONS. I. 1793 / SUPERSTITIONS. I. 1795 / SUPERSTITIONS. I. 1797; lines 26490-26608 confidence: medium

Items describe throwing a living cat or dog first into a new house because the first entrant dies; sparks from the first timber stroke predicting a building fire; and new-house entry practices involving a copper and servants creeping between masters' legs.

The passage links first entry into a new house, first entry into the sitting-room, new servants' entry, and first travel with prescribed or forbidden actions.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. M, N. 1847 / SPELLS. / SPELLS. 1851 / SPELLS.; lines 30362-30456 confidence: high

A good burgher named Tobias, God's prophet, sends his beloved son far into foreign lands, over a forty-day journey, and is sad at the parting.

The passage presents a blessing spoken when a beloved son is sent far away, asking that his way, road, and return be protected.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. M. 1845 / SUPERSTITIONS. M, N. 1847 / SPELLS. / SPELLS. 1851; lines 30210-30359 confidence: medium

Journey blessing: with five fingers the speaker sends fifty-five angels after the recipient; God should send the person home healthy; certain gates are opened or closed; Saint Ulrich’s blessing is placed before, behind, above, and beside the recipient.

The journey blessing sends angels, invokes gates, surrounds the recipient with blessing, and asks God to send the person home healthy.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1541 / SOULS. 1545 / CHAPTER XXVI. / SOULS.; lines 13205-13259 confidence: high

The soul is said to fare or slip out; examples describe it drawing out from the limbs like someone slipping out of a garment, flowing from the body, running away, and going out through the mouth.

The soul is described as slipping, flowing, running away, leaving through the mouth, and escaping through a wound.
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Teutonic Mythology, Volume 4 VOL. IV. T / SOULS. / CHAPTER XXVII. / DEATH.; lines 13511-13554 confidence: high

The passage states that death is a departing and lists Old Saxon, Old Norse, Anglo-Saxon, Greek, and Sanskrit terms glossed as gone, fared, died, or dead.

The passage repeatedly glosses death and dying as going, faring, departing, a journey, a last journey, a long journey, and a long way.
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Teutonic Mythology, Volume 4 WIGHTS AND ELVES. 1409 / WIGHTS AND ELVES. 1413 / WIGHTS AND ELVES. 1415 / WIGHTS AND ELVES. 1417; lines 6980-7076 confidence: medium

Dwarfs retire before human advance and are likened to a conquered race; pixies are old inhabitants, and regional analogies include Wends, Celts, Lapps, and heathen dwarfs.

Dwarfs are described as retiring before the advance of humans and as comparable to old inhabitants or conquered races.
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The Nibelungenlied EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE / TWENTIETH ADVENTURE / TWENTY-FIRST ADVENTURE; lines 10416-10595 confidence: high

Kriemhild journeys through the land; Gernot and Giselher accompany her until they part at the Danube at Vergen, and the company weeps.

Kriemhild departs from Gernot and Giselher at the Danube and continues toward Etzel's land with a guarded retinue.
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The Nibelungenlied EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE / TWENTIETH ADVENTURE / TWENTY-FIRST ADVENTURE; lines 10597-10740 confidence: high

Gotelinde pledges true service to Kriemhild; Ruediger's daughter offers to be sent to Hunland; horses are ready and Kriemhild takes leave.

Kriemhild takes leave, horses are readied, Astold guides the route, and Huns come to meet and honor the party.
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The Nibelungenlied EIGHTH ADVENTURE / NINTH ADVENTURE / TENTH ADVENTURE / ELEVENTH ADVENTURE; lines 6147-6319 confidence: high

Kriemhild asks for Burgundian thanes; Gernot offers one thousand men; Kriemhild summons Hagen and Ortwein; Hagen refuses and says the men of Tronje must remain in service to the monarchs.

Kriemhild takes a noble escort of maidens, men, and Eckewart, receives farewells, and journeys from Gunther's land.
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The Nibelungenlied FIFTEENTH ADVENTURE / SIXTEENTH ADVENTURE / SEVENTEENTH ADVENTURE / EIGHTEENTH ADVENTURE; lines 8874-9047 confidence: high

Siegmund says, "Home must we now be bound" and calls them unwelcome guests by the Rhine.

The passage centers on preparations for Siegmund and his men to leave after Siegfried's death and on Kriemhild's contested choice not to accompany them.
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The Nibelungenlied FIFTH ADVENTURE / SIXTH ADVENTURE / SEVENTH ADVENTURE / EIGHTH ADVENTURE; lines 4672-4851 confidence: high

Siegfried leaves in a sightless mantle, boards and steers a boat unseen, and the boat moves rapidly as if driven by wind.

Siegfried departs unseen, boards a boat, crosses by his own might, and reaches a distant Nibelung land.
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The Nibelungenlied FIFTH ADVENTURE / SIXTH ADVENTURE / SEVENTH ADVENTURE / EIGHTH ADVENTURE; lines 4853-5003 confidence: high

Brunhild chooses two thousand knights from her company to journey to Burgundy, in addition to warriors from Nibelungenland, and they ride to the strand.

Brunhild leaves her land with an escort, takes leave of kin, boards the sea journey, and departs with favorable wind and rejoicing.
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The Nibelungenlied FIRST ADVENTURE / SECOND ADVENTURE / THIRD ADVENTURE. / FOURTH ADVENTURE; lines 2414-2581 confidence: medium

Gunther summons mighty men of his own and of his two brothers; the passage foreshadows that many noble thanes will later lie dead.

The Burgundian host musters and departs from Worms across the Rhine with banner and battle order established.
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The Nibelungenlied II. THE NIBELUNGENLIED / THE NIBELUNGENLIED / FIRST ADVENTURE / SECOND ADVENTURE; lines 1386-1556 confidence: medium

Siegfried is called a bold knight; he tests many realms, rides to prove his prowess, grows in honor, and wins favor by his appearance and reputation.

Siegfried is said to have tested many realms and ridden through many lands to prove his prowess.
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The Nibelungenlied INTRODUCTION. / I. THE NIBELUNGEN SAGA. / II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED.; lines 125-167 confidence: medium

Headings describe Siegfried coming to Worms, fighting with the Saxons, first seeing Kriemhild, faring to his Nibelungen knights, and being sent to Worms.

Headings describe Siegfried coming to Worms, fighting the Saxons, faring to his knights, and being sent to Worms.
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The Nibelungenlied INTRODUCTION. / I. THE NIBELUNGEN SAGA. / II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED.; lines 125-167 confidence: medium

Headings describe King Etzel sending for Kriemhild, Kriemhild faring to the Huns, Etzel keeping the wedding-feast, and Kriemhild thinking to avenge her wrong.

Headings describe Kriemhild and later knights faring to the Huns, the Burgundians coming to Etzel's castle, and later fighting between Burgundians and Huns.
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The Nibelungenlied NINTH ADVENTURE / TENTH ADVENTURE / ELEVENTH ADVENTURE / TWELFTH ADVENTURE; lines 6572-6745 confidence: high

Siegfried asks counsel about Gunther's invitation to the Rhine, notes the distance, and says he would gladly serve his friends even with armies in a distant land.

Siegfried decides to journey to the Rhine, receives counsel to travel with one thousand warriors, and prepares people, horses, clothing, shields, and saddles.
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The Nibelungenlied SECOND ADVENTURE / THIRD ADVENTURE. / FOURTH ADVENTURE / FIFTH ADVENTURE; lines 3482-3555 confidence: high

Siegfried also wishes to depart, despairing of gaining the thing on which his heart is set; Giselher, Gunther's brother, wins him to stay.

Siegfried plans to depart, but Giselher persuades him to remain; Siegfried rests the steeds and puts away the shields.
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The Nibelungenlied SEVENTEENTH ADVENTURE / EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE / TWENTIETH ADVENTURE; lines 10087-10260 confidence: high

Kriemhild says she would go with Etzel were he not a heathen; Ruediger says Etzel has many Christian warriors and may be baptized through her; after further urging she pledges to become Etzel's wife.

Kriemhild pledges to be Etzel's wife, says she will fare to Hunland when friends are ready, and receives promises of escort across the Rhine.
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The Nibelungenlied SEVENTEENTH ADVENTURE / EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE / TWENTIETH ADVENTURE; lines 10262-10413 confidence: high

Kriemhild's train has rich equipment, fine dress, and caparisoned steeds prepared for the journey.

The passage centers on Kriemhild leaving the Rhine for Hunland with horses, rich array, maidens, loyal men, brothers, warriors, travel arrangements, and messengers sent ahead.
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The Nibelungenlied SEVENTEENTH ADVENTURE / EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE / TWENTIETH ADVENTURE; lines 9379-9565 confidence: high

Ruediger says arms and apparel must be prepared, that he will lead five hundred warriors to the Rhine, and that Kriemhild formerly loved Siegfried, an honored warrior.

Ruediger prepares arms, apparel, and an escort, fixes a departure time, leaves Hunland, and proceeds through Vienna toward Bechelaren and the Rhine mission.
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The Nibelungenlied SEVENTEENTH ADVENTURE / EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE / TWENTIETH ADVENTURE; lines 9567-9740 confidence: high

Ruediger asks Gotelinde to give generously to the men traveling to the Rhine; she provides whatever pleases them, including silks and richly lined mantles.

Before the embassy leaves Bechelaren, the hostess distributes costly garments and the party departs fully equipped.
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The Nibelungenlied SEVENTH ADVENTURE / EIGHTH ADVENTURE / NINTH ADVENTURE / TENTH ADVENTURE; lines 6063-6144 confidence: medium

Siegfried has meanwhile departed and is received by a debonair lady.

After the secret taking of the ring and girdle, Siegfried departs and later avoids questions about what he brought.
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The Nibelungenlied SIXTH ADVENTURE / SEVENTH ADVENTURE / EIGHTH ADVENTURE / NINTH ADVENTURE; lines 5006-5185 confidence: high

After nine days of travel, Hagen says tidings should be sent to Worms. Gunther asks Hagen to go; Hagen refuses, says he will stay by the ships as treasure-warden and guardian, and recommends Siegfried as messenger.

Gunther's party is nearing the Rhine, and Siegfried is commissioned to ride ahead to Worms with messages announcing the return and Brunhild's arrival.
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The Nibelungenlied TENTH ADVENTURE / ELEVENTH ADVENTURE / TWELFTH ADVENTURE / THIRTEENTH ADVENTURE; lines 6774-6947 confidence: high

Kriemhild and her maidens travel from the Nibelung land to the Rhine with rich garments and many chests; Siegfried rides with his friends and Kriemhild. The narration says joy will turn to grief.

The company departs for a feast with joy expected, while the narrator states that the journey will lead to sorrow and that parents will not see their child again.
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The Nibelungenlied THE NIBELUNGENLIED / FIRST ADVENTURE / SECOND ADVENTURE / THIRD ADVENTURE.; lines 1559-1731 confidence: high

Siegfried hears of a winsome maiden in Burgundy; Kriemhild’s beauty and high spirit are renowned, many wooers seek her, she consents to none, and the passage anticipates her later troth to Siegfried.

Siegfried hears of Kriemhild in distant Burgundy, fixes on her as bride, chooses twelve companions, and prepares to leave his homeland for Gunther’s land.
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The Nibelungenlied THE NIBELUNGENLIED / FIRST ADVENTURE / SECOND ADVENTURE / THIRD ADVENTURE.; lines 1559-1731 confidence: medium

Siegfried says he trusts his own hand to win his bride, will ride with only twelve companions, asks for clothing for the journey, comforts his weeping mother, and receives Siegelind’s promise of fine apparel.

Apparel, fur raiment, costly garb, breastplates, helmets, shields, and loaded horses are prepared before the journey.
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The Nibelungenlied THE NIBELUNGENLIED / FIRST ADVENTURE / SECOND ADVENTURE / THIRD ADVENTURE.; lines 1733-1900 confidence: high

Siegfried and his chosen band have stately, gold-trimmed steeds; he longs to depart for Burgundian land. A king and queen grant leave sadly, and Siegfried tells them not to weep or doubt his safety.

Siegfried departs for Burgundian land after sad leave-taking; mourners weep and the narration notes forebodings of many later deaths.
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The Nibelungenlied THIRD ADVENTURE. / FOURTH ADVENTURE / FIFTH ADVENTURE / SIXTH ADVENTURE; lines 3558-3745 confidence: high

News tells of Brunhild over the sea, unmatched in beauty and great in might; her love is won only by defeating her in three contests involving shaft, stone, and leap, with beheading for failure.

Gunther decides to leave the Rhine and journey over or down to the sea to woo Brunhild in a far, unknown land.
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The Nibelungenlied THIRD ADVENTURE. / FOURTH ADVENTURE / FIFTH ADVENTURE / SIXTH ADVENTURE; lines 3747-3921 confidence: high

Gunther says the plan cannot be accomplished without Kriemhild's help: "Unto Brunhild's country / as suitor now we fare" and rich apparel is fitting before ladies.

The travelers prepare to leave the Rhine for Brunhild's country, where Gunther will appear as a suitor; Kriemhild explicitly fears that his life is endangered.
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The Nibelungenlied THIRD ADVENTURE. / FOURTH ADVENTURE / FIFTH ADVENTURE / SIXTH ADVENTURE; lines 3923-4010 confidence: high

Shields, armor, and horses are readied at the strand, and women weep with sad foreboding as departure nears.

The company prepares shields, armor, horses, and provisions, leaves Burgundy by ship, and women weep as they depart.
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The Nibelungenlied THIRD ADVENTURE. / FOURTH ADVENTURE / FIFTH ADVENTURE / SIXTH ADVENTURE; lines 3923-4010 confidence: medium

Maidens watch from a casement; on the Rhine Gunther asks who will guide the ship; Siegfried says he knows the water highways, pushes off with a pole, and Gunther takes an oar as the knights leave Burgundy.

Siegfried alone knows the waterways and Brunhild's country, guides the company by river and sail, and brings them to Isenstein.
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The Nibelungenlied THIRTEENTH ADVENTURE / FOURTEENTH ADVENTURE / FIFTEENTH ADVENTURE / SIXTEENTH ADVENTURE; lines 7758-7938 confidence: medium

Siegfried goes to Kriemhild while hunting clothes are prepared for the party to cross the Rhine; the narrator calls it a grievous hour for Kriemhild.

Siegfried bids farewell to Kriemhild and departs for the hunt despite her warnings; the narrator says she never sees him alive again.
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The Nibelungenlied THIRTIETH ADVENTURE / THIRTY-FIRST ADVENTURE / THIRTY-SECOND ADVENTURE / THIRTY-THIRD ADVENTURE; lines 15290-15465 confidence: medium

Dietrich asks for Gunther's protection to leave the hall and conflict with those who obey him; Wolfhart says the door can be opened, and Dietrich tells him to be silent.

Dietrich obtains protection to leave the hall with Kriemhild, Etzel, and his followers, and Ruediger later receives permission to depart peacefully with his men.
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The Nibelungenlied THIRTY-FOURTH ADVENTURE / THIRTY-FIFTH ADVENTURE / THIRTY-SIXTH ADVENTURE / THIRTY-SEVENTH ADVENTURE; lines 16426-16605 confidence: medium

Ruediger offers to return all lands and castles and wander on foot as a lonely pilgrim; Etzel instead offers him lands, castles, and a monarch's seat if he revenges Etzel's foes.

Ruediger offers to give back land and castles and wander on foot as a lonely pilgrim rather than resolve the conflict by attacking his guests.
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The Nibelungenlied TWENTIETH ADVENTURE / TWENTY-FIRST ADVENTURE / TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE; lines 11272-11352 confidence: medium

Etzel sends greetings to his friends, says few guests would be more welcome, and asks Kriemhild's kinsmen to come to his country in summer for his hightide.

Etzel invites Kriemhild's kin and friends to travel from Worms to Hunland for a midsummer feast, and messengers depart to carry the invitation.
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The Nibelungenlied TWENTIETH ADVENTURE / TWENTY-FIRST ADVENTURE / TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE; lines 11272-11352 confidence: medium

Kriemhild tells the messengers to tell her mother that she is honored, and says Hagen should not stay by the Rhine because he knows the way to Hunland through unknown lands from youth.

Kriemhild argues Hagen should not remain behind because he knows the way to Hunland through unknown lands, while the narrator marks his involvement as destructive.
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The Nibelungenlied TWENTY-FIRST ADVENTURE / TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE; lines 11530-11703 confidence: high

Schwemmel says Etzel's queen remembers former love and duty, and that Etzel asks Gunther and his kin to come to Etzel's land and to explain any refusal.

The passage centers on messages from Etzel and Kriemhild asking Gunther and his kin to travel to Etzel's land, followed by counsel and Gernot's refusal to abandon the journey.
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The Nibelungenlied TWENTY-FIRST ADVENTURE / TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE; lines 11705-11878 confidence: high

Hagen counsels Gunther to travel to the Huns fully armed, gather the best men, and take a thousand chosen knights because of Kriemhild's vengeful mood.

The passage centers on preparation for a journey from Burgundy to Etzel's land, with warriors, equipment, escort, and departure messages arranged in advance.
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The Nibelungenlied TWENTY-FIRST ADVENTURE / TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE; lines 11880-11946 confidence: medium

The messenger reports that Hagen came to council, spoke unpleasantly, and swore: "To death 'twere making journey, / to country of the Huns to fare."

Hagen is reported to have warned that travel to the land of the Huns would be a journey to death, while the invited kinsmen are nevertheless coming.
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The Nibelungenlied TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE / TWENTY-SIXTH ADVENTURE / TWENTY-SEVENTH ADVENTURE; lines 13149-13322 confidence: medium

Ruediger promises that the maiden will be given to the guests when they return to Burgundy; he feasts the guests, insists they remain, and says he can provide for them for a fortnight.

Ruediger delays the guests with provisions and feasting, then gives horses, apparel, armor, a sword, and other bounty as they travel onward into Etzel's land.
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The Nibelungenlied TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE / TWENTY-SIXTH ADVENTURE / TWENTY-SEVENTH ADVENTURE; lines 13324-13446 confidence: high

Ruediger offers escort for safer travel, prepares sumpter horses, and leads five hundred men with horses and rich attire toward the festival; the narration says none come back alive to Bechelaren.

The guests leave Bechelaren, receive Ruediger's escort, and ride by the Danube toward Etzel's land.
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The Nibelungenlied TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE; lines 11949-12128 confidence: high

The narrator describes an exceptionally stately journey; the Rhine monarch equips 1,060 knights and 9,000 squires, while those left behind will mourn.

The company is equipped, takes leave from the Rhine, and travels toward Etzel's land for Kriemhild's festivity.
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The Nibelungenlied TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE; lines 11949-12128 confidence: high

Ships are prepared and loaded; tents rise across the Rhine; a queen asks the monarch to stay; flute and trumpet sound at daybreak as friends and lovers part in distress.

The passage repeatedly shows embraces, tears, and sorrow at parting, and states that some left behind would never see the warriors again.
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The Nibelungenlied TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE; lines 12130-12303 confidence: medium

Siegelind warns that the earlier favorable speech was false, that Hagen will be betrayed in Hunland, that the journey to Etzel's land leads to death, and that only the king's chaplain will return unharmed.

The party is en route to Hunland, and the mermaiden foretells that those who make the journey to Etzel's land are led by death and will not return, except the chaplain.
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The Nibelungenlied TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE; lines 12305-12478 confidence: high

Gernot fears many friends may be taken by the flood because no boatmen are present; Hagen orders the horse equipment laid down and says he was once the best boatman beside the Rhine and will bring them safely across.

The company must cross a dangerous flood without an available ferryman; Hagen directs the horses, goods, knights, and squires across to an unknown land.
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The Nibelungenlied TWENTY-SECOND ADVENTURE / TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE; lines 12480-12511 confidence: high

The boat is emptied and stores are carried ashore; Hagen smites the boat to pieces and casts it on the flood, astonishing the knights.

Hagen destroys the boat after crossing and explicitly says the purpose is to stop cowardly flight by making the river deadly to anyone who turns back.
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The Nibelungenlied TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE / TWENTY-SIXTH ADVENTURE; lines 12514-12693 confidence: medium

After crossing to the farther strand, the monarch asks who will guide them; Volker offers to care for the route, and Hagen reports that two mermaids said the company will not return home to Burgundy.

Hagen reports that two mermaids foretold that the travelers would not return home to Burgundy, except for the chaplain.
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The Nibelungenlied TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE / TWENTY-SIXTH ADVENTURE; lines 12695-12861 confidence: medium

The company is weary, but Dankwart says they cannot rest until day returns; Volker asks where the horses and royal masters will rest, and dawn light reveals the battle's traces.

After battle, Dankwart says the company must keep riding until daybreak; the group later continues through Passau toward Ruediger's land and Etzel's country.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 3016-3101 confidence: medium

A youth whose attempt to buy a wife is repeatedly refused may hide in the woods, meet and carry away the girl, and after repeated retrievals she may be allowed to stay; if he lacks property, the couple lives with her father and he tends the house, fire, and salmon supply.

After refused payment attempts, a youth hides in the woods, carries the girl away, and she is allowed to stay after leaving her relatives three times.
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Chinook Texts Chinook Texts / BOAS J; lines 1566-1649 confidence: medium

Blue-Jay proposes a trip to see where something from the sea was found; the people launch two canoes, travel far seaward, find land, and gather very green abalone shells.

The group launches canoes, travels far seaward until their mountains almost disappear, discovers land, and gathers abalone shells.
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Chinook Texts Chinook Texts / BOAS J; lines 1651-1744 confidence: medium

Raven hides meat in his mat, but Blue-Jay takes it and burns it. The men gather mussels; Blue-Jay calls Stikua' to fetch them, and women carry them to the house. Raven takes care of the chief's son, who says he will accompany them; Blue-Jay warns that waves will carry him away.

The chief's son repeatedly announces that he will accompany the men, but Blue-Jay warns him away and eventually uses force to prevent him from joining the canoe.
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Chinook Texts Chinook Texts / BOAS J; lines 1746-1839 confidence: medium

Blue-Jay and the people prepare canoes; when the boy tries to board, Blue-Jay throws him into the water, strikes his hands until he lets go, and the group leaves.

The boy is abandoned at the water, then after gaining eagle-flight returns to the people's location and later acts against them.
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Chinook Texts Chinook Texts / BOAS J; lines 1746-1839 confidence: medium

The chief's son stays behind, calls the women and children, orders them to wash with urine and comb their hair, reveals the hidden meat, cuts it, and greases their heads.

The chief's son prepares women and children, places planks on their backs, tells them to swim seaward and live on the sea, and names the women Whale-Killer.
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Chinook Texts Chinook Texts / BOAS J; lines 2080-2171 confidence: medium

The elder sister smells grease, finds grease and a salmon egg, realizes Ckulkulo'L has acted against her by never giving her food, gives him the egg, and the next morning tells him to leave the house.

After discovering Ckulkulo'L's conduct, the elder sister tells him to leave the house.
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Chinook Texts Chinook Texts / BOAS J; lines 2260-2296 confidence: medium

The panther tells his younger brother to go only one way and not go down the river; the youth obeys and goes only upriver.

The panther instructs the youth not to go downriver; after growing up, the youth goes downriver and enters a new dangerous situation.
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Chinook Texts Chinook Texts; lines 474-570 confidence: medium

The young man leaves his wife with dentalia and arrows, reaches a large town, enters the mice's small house, and Blue-Jay carries messages that set up a shooting match with Blue-Jay's chief.

After the young man leaves and remains away for a year, his sons set out to look for him.
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Chinook Texts Chinook Texts; lines 62-152 confidence: medium

Five brothers have a younger sister; when she is grown, a grizzly bear carries her away, and for a year the brothers do not find her.

The elder brother and then the next eldest brother go in sequence after the younger sister has been carried away.
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Chinook Texts Chinook Texts; lines 738-797 confidence: high

Crow tells him Coyote and Badger killed his father, that the woman was involved and taken to the wolves, and that Coyote received his father's bow. He says he will search for Coyote despite Crow's warning.

After learning that Coyote and Badger killed his father and that Coyote has the father's bow, the young man prepares and sets out to search for Coyote.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15870-15979 confidence: medium

If no sacred song is heard, the parents know the child will die; after the breath stops, the parents put best clothing on the body, and the mother kicks the dead child four times while saying not to turn back, not to come back, to go straight ahead, and to protect the parents from sickness.

After the child dies, the mother instructs the dead child not to turn back, not to come back, and to go straight ahead.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16088-16182 confidence: high

Asked what happens during sleep, Yayaxuyega says the soul never sleeps; by day it stays with and watches over the person, while at night it leaves to a distant land, and dreams show where the soul goes and what it does.

The soul is said not to sleep but to leave at night for a distant land, cause dreams by its activity, and return to the top of the head before the person wakes.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16372-16472 confidence: medium

Souls come home to their owners and tell where they have been and what they have seen around the world; this is called dreams.

Dreams are explained as the news told by souls after they return from traveling around the world.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16588-16690 confidence: medium

Qlade’s sister Qlwalanenega disappears and becomes sick at a mountain behind Tegiixstei, described as a place where the Nak!wax'da£xu stay when they disappear.

Qlwalanenega disappears to a mountain place associated with those who disappear and is later carried out by appointed men.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16692-16796 confidence: high

Q Iwalanenega is heard singing behind Teguxste at night, has disappeared, and is later heard sixteen days after leaving the dance-house in the woods and near the settlement; Qliide is troubled about his sister and then glad to know she is alive.

Q Iwalanenega disappears, is heard again from the woods after sixteen days, returns to the dance-house with sacred song and cannibal cry, and turns into a shaman; the passage also generalizes that those who disappear may become shamans.
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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

The speaker asks the house to protect the travelers and allow a happy return next year, says farewell, enters the stern of a travelling-canoe, paddles away, and must not look back until a point hides the house.

The speaker petitions the house, departs by canoe, and is forbidden to look back until the house is hidden.
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Ethnology of the Kwakiutl, Part 1 INDUSTRIES / INDUSTKIES / INDUSTRIES / II. HUNTING, FISHING, AND FOOD-GATHERING; lines 3407-3502 confidence: medium

In the morning the woman and her husband launch the canoe, place roof-boards on the bottom, load baskets of short roots, baskets of long roots, bedding, provisions, and mats; the man stands in the stern to steer.

After the canoe is loaded for travel, the man looks at the clover-digging house and prays to it before the journey from the digging-house setting.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES; lines 9078-9165 confidence: high

TslExed becomes angry at his prince, takes a pair of tongs, and strikes K!wak!wabalas, who is described as having been struck by his father.

K!wak!wabalas leaves his father's house after being struck and goes inland into the woods.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 1094-1187 confidence: medium

LaleliLladze knows of the Nak!waxda'x at Sagumbala, whose chief TslEx'ed has the princess Ts!Exts!EgedzEmga; he seeks her for his son ^maxulagilis, hires his numaym, loads a canoe with blankets, and starts for Sagumbala.

LaleliLladze loads a canoe, travels to Sagumbala, identifies himself, and states that he has come to obtain TslEx'ed's name and princess for his son through marriage.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 1189-1288 confidence: medium

The passage calls this the first winter dance of the Gwa'sEla; TslEx-ed dies after asking XosEmdaas to take his place, and XosEmdaas becomes TslEx-ed and is considered a chief by Nak!wax'da-x ancestors.

Yaqoklwalag'ilis wishes to see the northern regions, leaves his prince behind, arrives at GweqElis, and builds a house there with his family.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 3062-3204 confidence: medium

Yox'yagwas thanks Chiton, says he obtained this by marriage from the great supernatural tribe L!aL!asiqwala, agrees to follow Chiton's words, and Chiton gives batons to the song-leaders.

Yox'yagwas asks that the songs not be sung in the house, and the group leaves at night for Supernatural Place in the woods, where Chiton teaches the song-leaders.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 3326-3418 confidence: medium

L!aqwagila grows quickly, asks his father for a bow and four arrows; the father makes a yew-wood bow and gives it with the arrows to him; the child puts them at the head of his bed and sleeps.

L!aqwagila grows quickly, requests a bow and four arrows, places them near his bed, disappears by morning, and is then described as walking upriver before dawn.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 3420-3511 confidence: medium

Llaqwagila sprinkles himself with water four times on each side of the neck, sits in the water, and hears the cry “Wip, wip, wip.”

A distant cry and then a quiet voice redirect Llaqwagila from going home to going upriver for a promised supernatural treasure.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 3614-3710 confidence: high

LEnslEndzEm considers whether to leave his elder brothers because they make him angry; near daylight he rises, goes to the beach, boards his father’s small canoe, and paddles away.

LEnslEndzEm leaves because his elder brothers anger him, departing before daylight in his father’s canoe.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 4076-4169 confidence: medium

MEled agrees to the burial request; ^maxwa is ashamed about what happened to his father, leaves the SenL!em, and the Mamaleleqala return after burying ^maxulagilis.

^maxwa says he will stay with the Mamaleleqala, leaves the SenL!em because of shame over his father's death, and later never returns to the Kwagul.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 6319-6410 confidence: high

Qasnomalas stands before the house and calls K'ladalag'ilis and the tribe to come out and take the princess to her husband; the Nak'waxda'x come out and stand in a row.

The tribe stands in a row, the bride is publicly displayed, the chiefs come to her, and she walks back with them to sit beside her husband.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7017-7107 confidence: medium

The narration turns to Alak'ilayugwa, who becomes sweetheart of Ts!agi-lak, the foolish youngest son of the chief HaxiyosEme^; Ts!agi-lak is a stranger from south of Tsaxis, and Alak'ilayugwa is proud to have him as lover.

When Alak'ilayugwa is found to be with child, her brother drives her away, and she and Ts!agi-lak carry their goods to a cave.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7581-7677 confidence: low

Waxap !alaso remembers that an unnamed visitor from Xoxopla told him to look out for Head-Winter-Dancer, who has a great treasure and will go around the world playing with people of supernatural power.

Head-Winter-Dancer is described as a great shaman and war-dancer traveling the world to play with supernatural-power people and seeking a great shaman; after being scolded about him, Xaxosenaso departs upriver toward a cascade and rock hole.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7964-8072 confidence: medium

Sacred song summary and short excerpt: "I was taken to the other side of the world" by great supernatural power; "I received everything" and "I have everything" belonging to that supernatural power.

The sacred song says Xaxosenaso^ was taken to the other side of the world by great supernatural power and received everything; he then returns to the village area and sings before his people.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 8170-8252 confidence: low

Exagid asks the groups to change positions for a reciprocal demonstration; ^wilEnkulagilis sings that he was taken to the other side of the world by supernatural power and enters Waxaplalaso's house in a hemlock-branch dress.

^wilEnkulagilis's sacred song repeatedly says he was taken to the other side of the world by supernatural power.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 8551-8637 confidence: medium

A fool-dancer cries out, song-dancers sing his song, fool-dancers become excited one after another, and the passage names Wiping-the-Floor-of-the-Dance House, associated with fool-dancers and grizzly-bear dancers; it also begins explaining kwexElak as half-initiated winter dancers not taken away by spirits.

The passage says some dancers are taken away by spirits, that this is called Driving-away, and that the fully initiated winter dancers disappear in the woods.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 923-996 confidence: medium

Sesaxalas leaves to see the southern regions; SenLle, his wife, SenLlegas, and the child stay home. Sesaxalas leaves the whale as food for SenLle, receives a flat-bowed canoe for travel, and SenLle’s cutting of whale blubber produces a new name for him and the name Klamaxalas for the princess. Sesaxalas reaches Odzalas, associated with Nimkish ancestors and Hex'hak'in.

Sesaxalas leaves home to see southern regions, is hosted at Odzalas, and marries the host’s princess after a hospitality sequence.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2; lines 60-165 confidence: high

LaleliLla is the younger brother of Llaqwalal and a great sea-hunter; Llaqwalal sends him to hunt seals at Salots!a, called Nomas, starting from LExsIwe^.

Llaqwalal sends LaleliLla to hunt seals, and LaleliLla sets out by canoe with a steersman in the evening.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14222-14323 confidence: medium

Qlomogwa instructs the women to rub with hemlock branches, wear the breath-holding kelp rings at the beach, not look back as the men paddle away, hang the rings at the head of their beds, and know that a burst ring means the man whose breath it held has been killed.

The women are instructed not to look back at the men when the men paddle away.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14222-14323 confidence: medium

After canoe work, the warriors rub their bodies with hemlock branches, purify themselves, bathe in the river with their wives late at night, and the men and wives sleep in different beds.

Before departure, the warriors rub themselves with hemlock branches, purify themselves, bathe in the river with their wives, and then sleep separately.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14222-14323 confidence: high

Qlomogwa instructs the women to rub with hemlock branches, wear the breath-holding kelp rings at the beach, not look back as the men paddle away, hang the rings at the head of their beds, and know that a burst ring means the man whose breath it held has been killed.

Qlomogwa states a wish to leave quickly so other tribes will not know, directs canoe preparation, and calls the men to start at daybreak.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14325-14423 confidence: high

The men carry the canoe into deep water so it does not touch the beach, board it, and are not to change seats while away making war.

The passage gives a formal launch procedure, fixed seating, signaling from the house, and actions by wives before the canoes depart for war.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14643-14750 confidence: high

^maxuyalidze, chief of the MaSmtag'ila numaym, leaves K'lodagala with wife Aomol, children, affines, descendants, and four canoes; he searches for a good village place, finds no water at ^nox"dem, sees Qalogwis, unloads cargo, and builds houses there.

^maxuyalidze leaves K'lodagala with a large kin group in four canoes to seek a good village place, chooses Qalogwis, unloads cargo, and builds houses.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14752-14775 confidence: medium

Five tribes traveled after an unnamed male figure, arrived at Qalogwis, and then a named person began distributing goods.

Several figures and lineage ancestors come from named places, build houses, and form a network of villages.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10125-10210 confidence: medium

The SomxolidEx live at Somxol under Chief PlasElal and are numerous; then people going inland disappear, and NEnwaqawa's maturing daughter is taken away.

After people disappear and a girl is taken, PlasElal departs with a weapon to confront the cause but does not return.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10125-10210 confidence: medium

PlasElal, called Yag'is as a warrior, carries a bone-edged club to kill what is taking his people but does not come home; the three sons of NEnwaqawa decide to look for him despite NEnwaqawa's warning.

The three brothers leave despite warning, prepare weapons, follow PlasElal's tracks, and encounter an advising woman and supernatural destinations.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10499-10575 confidence: medium

The first winter dance of the SomxoldEx begins that night; six persons disappear, QuxElal secretly advises NEnwaqawa about the dance, and after four months away the six are captured.

Six persons disappear at the beginning of the first winter dance, remain away four months, and are then captured.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10994-11079 confidence: medium

Ex'sokwi'lak accompanies Born-to-be-a-Spearsman to Moving-Island, kills all the sleeping sea-otters with a club placed there by his father, and is deserted by his angry brother-in-law without food and water.

A sea-otter hunt becomes a separation episode when the successful hunter is deserted by his angry brother-in-law without food and water.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS; lines 11469-11553 confidence: medium

The dream man identifies himself as Pearl-Shell-Maker and Abalone-Maker-of-the-World, says XwelageLas has found him by good luck, tells him to paddle to GEyaxste for his dress, and changes his shell blanket from abalone to pearl shells.

A named dream figure tells XwelageLas to paddle to GEyaxste to obtain his dress; XwelageLas departs by canoe, finds the abalone shells, and returns home with them.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12170-12360 confidence: high

The retort says the beloved has said he will live in Knight Inlet; Knight Inlet and Rivers Inlet are described as far away, and the beloved is said to have forgotten the speaker's love.

Multiple songs center on the lover going or being taken far away, including to Knight Inlet, Rivers Inlet, Japan, and out to sea.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12362-12584 confidence: high

The singer tells his beloved not to cry or long for him; he is working for her, coming back, and paddling toward her.

The lover leaves a beloved behind but says he is coming back and paddling toward her.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12362-12584 confidence: medium

The heading identifies Ts!esqwane's death-bed parting song; he says farewell to friends and brothers because he is leaving and tells kin not to grieve too much.

Ts!esqwane sings on his death-bed that he is leaving, while also reporting that he will not stay away long and will come back.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12586-12821 confidence: high

The opening farewell song addresses brothers, sisters, and friends, asking them not to feel too sad because the speaker is leaving them.

The passage repeatedly frames leaving, parting from kin and friends, the beloved's distant travel to New York, and grief over a two-year absence.
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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 10153-10260 confidence: medium

The protagonist sits sadly by the fire, deceives his wife by saying he left his mother nearby, starts off with black cod in his canoe, reaches his younger brothers’ town, and is met by eight younger brothers.

The protagonist says he is sad because he left his mother nearby, which the passage calls deception, and then leaves by canoe with black cod.
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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 10367-10479 confidence: medium

A chief’s daughter is injured when a door touches her side; a sore and hole appear, and her father orders her abandonment.

The chief’s daughter is left behind after a side injury develops into a visible hole.
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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 10589-10703 confidence: medium

The old man tells the protagonist to look for his blankets, they go oceanward by canoe to Burning-sky’s town, and the people say he has brought his nephew Sandhill-crane to dance.

The protagonist and old man go oceanward by canoe to Burning-sky’s town, recover the blankets and mother, and return home by canoe.
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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

The chief’s nephew, still a child, sees his uncles nearly starved and treated as slaves; he leaves with his grandmother, reaches Telel, builds a house, and bathes for strength until he becomes strong.

The nephew leaves with his grandmother after seeing his uncles oppressed and later returns to the town, confronts the chief’s renewed seizure, and kills him.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9616-9724 confidence: medium

A younger brother shouts; a cloud comes from the ocean and a person appears where it touches, wrestles him, defeats and bewitches him, and tells him to go to a flint point behind the father’s house.

The seven younger brothers are defeated and bewitched by a cloud-associated wrestler and sent to a flint point behind the father’s house; one is said to go up into the air.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14703-14811 confidence: medium

The people play with the feather, rub it on house fronts to remove snow, and eventually the snow surmounts the house.

After snow surmounts the house, a blue jay drops an elderberry through the smoke hole, and the people go out through the smoke hole to see Bill-of-heaven.
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Haida Texts and Myths: Skidegate Dialect CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF; lines 14984-15102 confidence: medium

Two good-looking persons ask her to go with them, promise berries farther inland, and lead her into a large town and a large painted house.

Two attractive persons persuade the woman to go inland for berries and lead her to a large town and painted house.
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Haida Texts and Myths: Skidegate Dialect CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF; lines 14984-15102 confidence: high

When the woman wants to leave, the half-rock woman approves and gives her a comb, hairs, hair oil, and a whetstone; she starts off while others are away for salmon.

Escape objects given by the helper become fallen trees, brush, a lake, and a cliff that slow or stop pursuers.
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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

A hair seal is killed, cooked, and eaten by the town; a flipper is carried to the chief’s wife, and the chief’s son asks for a wash basin, asks that the dish be pushed to him, and eats the flipper entirely.

The boy eats the flipper intended for the chief, after which the chief orders the people to move and abandon him.
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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 8174-8275 confidence: medium

The boy takes his younger brother on his knee, calls the dog, places his father’s drum over both younger brother and dog, and leaves.

After returning from the pursuit, the boy places his younger brother and dog under his father’s drum and then goes away.
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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 8495-8606 confidence: high

The woman tells him to leave some hunted food for her children, says she will wait at the upper inlet, forbids talking or trifling with other women, and gives him a small water-tight basket with water and a floating hawk feather through which she will see it; he is to drink from it after eating.

When the man prepares to go away, the wife tells him not to talk or trifle with other women and gives him a water-tight basket with water and a hawk feather, saying she will see it there and that he should drink from it.
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Haida Texts and Myths: Skidegate Dialect FIGHT BETWEEN THE KAIGANI AND WEST COAST HAIDA / WARS BETWEEN THE STIKINE AND SITKA TLINGIT / FIGHTS BETWEEN THE TSIMSHIAN AND HAIDA AND AMONG THE NORTHERN HAIDA / WARS WITH THE NISKA AND TSIMSHIAN AND CONFLICTS BETWEEN HAIDA FAMILIES; lines 17675-17784 confidence: medium

Sg̣ā′gia lives with Sg̣atcꜝîdā′łgîñ, who cares for but mistreats him; Sg̣ā′gia draws blood, kills him two nights later, takes three slaves, spares his wife after her words, departs by canoe, crosses the sea, and recounts his adventure after landing.

Sg̣ā′gia reacts to mistreatment by killing Sg̣atcꜝîdā′łgîñ, taking slaves, sparing his wife after speech, and leaving by canoe across the sea.
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Haida Texts and Myths: Skidegate Dialect Haida Texts and Myths: Skidegate Dialect / CONTENTS; lines 110-179 confidence: medium

“Raven traveling”; “A-slender-one-who-was-given-away.”

Titles mention “A-slender-one-who-was-given-away,” a person abandoned for eating a hair seal flipper, one abandoned for spearing sea lions, one abandoned by uncles, and those abandoned at Stasqa′os.
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Haida Texts and Myths: Skidegate Dialect HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL.; lines 13548-13656 confidence: high

Supernatural-being-people-always-go-to asks Big-tail to visit his elder brother, launches a square canoe, places Big-tail inside his clothing, and takes him seaward toward a white ocean object like a mountain, identified as the elder brother’s house; a strong wind sends them back.

Big-tail is carried seaward in a square canoe to a white house like a mountain in the ocean, but wind from the house prevents entry on both attempts.
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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 2882-2980 confidence: medium

The Land-otter people come by sea at midnight, put the nephews to sleep, take the protagonist outside for the sick son of their chief, and only the youngest nephew can be awakened.

The Land-otter people come by sea at midnight, put the nephews to sleep, and take the protagonist for the sick son of their chief.
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Haida Texts and Myths: Skidegate Dialect HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER. / THE WOMAN AT NASS WHO FLED FROM HER HUSBAND; lines 15751-15838 confidence: medium

The lover tells her where to wait, tells his friends he is going for furs, and then he and the woman travel far inland and build a house.

After the substitution, the woman and lover leave the town, go far inland, build a house, and live there for many years.
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Haida Texts and Myths: Skidegate Dialect HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN / HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN; lines 2428-2541 confidence: medium

While last on the trail in front of Tow hill, two good-looking men come to her, one on each side, take her home with them, bring her to a town, and lead her into the chief’s house.

Two men take the girl to a town, she stays there and receives food, and she is later found back at her father’s house surrounded by food.
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Haida Texts and Myths: Skidegate Dialect HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS / THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS; lines 12762-12859 confidence: high

The people let him off first and abandon him; his youngest brother-in-law tries to take away their paddles, and the passage says they left him because only he could kill the sea lions.

The man is abandoned on the reef because only he can kill sea lions, survives a supernatural episode, and returns secretly to his town.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 1045-1183 confidence: medium

The figure goes fishing by canoe; an offshore wind blows, he starts to be blown away, and he is unable to go ashore by canoe.

An ordinary fishing trip turns into an involuntary sea journey when offshore wind blows the canoe away and the figure cannot return to shore.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 1336-1479 confidence: medium

A speech says that with a good wind they will go by canoe to the town; at night they cannot sleep because they want to go, while a chief sleeps much; property and a canoe are prepared.

The group plans travel when the wind is good, prepares canoes and property, travels by canoe to town, and the town is surprised by an additional canoe and another person sitting in it.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 1481-1603 confidence: medium

The man has been blown about for a long time. People learn about him, but they do not know where he originally came from.

The man is blown about for a long time, arrives among the Stikine, is looked after, remains for years, and does not return because he does not know where his land is.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 274-384 confidence: medium

Two persons in a narrow canoe invite the child in and take him to a town and chief's house; a half-rock person warns him not to eat the food, saying he is half rock because he ate it.

The hungry child is invited into a narrow canoe by two persons and taken to a town where Salmon and Herring people are later revealed as inhabitants or associated collectives.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 525-665 confidence: medium

After time passes, salmon people begin moving by canoe toward the earth's surface; some have tied or sore feet and sick eyes; provisions run out, one is pulled up and thrown ashore, one hides, and in fall many have sore feet and eyes.

The salmon people load a canoe and start to go toward the earth's surface; Moldy-Forehead later gets in with them.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 816-931 confidence: high

Îłdī′nī lives at End-of-trail town, goes fishing, is blown away from shore, drifts at sea through days and nights, and sees no land.

Îłdī′nī goes out to fish and is blown away from land, beginning a prolonged drift at sea.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 933-1043 confidence: medium

He is cared for, remains there for many years, does not go back because he does not know where his town is, has four children, and weeps for his children but not for his wife.

He remains at the Stikine, does not go back because he does not know where his town is, and later tells his former friends there is no way to go to them.
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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 8953-9065 confidence: medium

Stone-ribs travels on the island, tells his mother someone is calling and wailing for him toward Cape G̣ᴀ′ñxet, and decides to go help her despite his mother's warning.

Stone-ribs repeatedly hears someone wailing for him from a distant direction and leaves to help her despite his mother's warning.
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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 9176-9282 confidence: high

The traveler tells his mother he will leave, says he is not really her son and came because she wept; she sings crying songs, he stays one more night, and then departs.

The traveler announces that he will go away, explains that he is not truly the woman’s son, delays only because of her crying, and then departs.
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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: medium

Town people and the protagonist’s mother go to Qꜝā′g̣awa-i for shellfish; he cries, says he will kill Qꜝā′g̣awa-i, and is taken with a weasel skin in his hair and copper bow and arrows.

Stone-ribs leaves with the shellfish party, undergoes encounters and trials, and returns to his mother with Qꜝā′g̣awa-i’s skin, copper arrows, bow, and weasel skin.
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Haida Texts and Myths: Skidegate Dialect SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS; lines 12202-12287 confidence: high

The sister says the brother-in-law and his friends will bring out the canoe for launching and gives directions; after waiting, the man sees the canoe half out of the woods, launches it with his wife, and goes to the place indicated.

The man follows directions by canoe to another town, stays there while finishing the canoe, and later returns to his own town after repeated failed departures.
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Haida Texts and Myths: Skidegate Dialect STORY OF THE FOOD-GIVING-TOWN PEOPLE / STORY OF THOSE-BORN-AT-SKEDANS / A STORY TOLD TO ACCOMPANY BEAR SONGS / A STORY TOLD TO ACCOMPANY BEAR SONGS; lines 4527-4672 confidence: medium

"from I am already far away"; "My passage through the mountains"; "cliff at I hold up my head greatly"; "my mountain blue"; "island upon I travel about proudly."

The first-person speaker says he is far away, passes through mountains, travels on an island, and later starts traveling at sunrise.
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Haida Texts and Myths: Skidegate Dialect SUPERNATURAL-BEING-WHO-WENT-NAKED / 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; lines 12290-12401 confidence: high

The uncle has a cedar block shaped like a canoe, puts warmed pitch in it, makes the nephew sit on it, and takes him to the open sea, where he cries himself to sleep.

The uncle places the nephew in a pitch-lined cedar form shaped like a canoe and takes him to the open sea, after which he drifts to another place.
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Haida Texts and Myths: Skidegate Dialect SUPERNATURAL-BEING-WHO-WENT-NAKED / 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; lines 12403-12496 confidence: medium

The chief summons the nephew, gives him hunting adornments, tells slaves to push him when he harpoons a seal, and the slaves make him stick to the gum board, throw it overboard, and falsely say he fell into the sea.

The young man is cast overboard on the gum-covered board, drifts on the sea, reaches shore near a town, and frees himself.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1606-1714 confidence: high

The son wears the wren, blue-jay, and woodpecker skins in turn and asks his mother to look; she sees him as broad, high cloud forms over the ocean or sea, including blue and red-colored forms, and approves his appearance.

The son wears preserved bird skins and appears as broad, high cloud forms over the ocean or sea, then announces he is going away from his mother.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1716-1823 confidence: medium

The son starts off from his mother; the father also leaves her, tells her to settle at the head of the creek, and says he will sometimes see her and his son.

The son and father leave the mother; the father says he will sometimes see her and his son, and the mother later sends snowflakes or feathers for her son when he is over the ocean. The son is linked by the note to Shining-heavens.
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Haida Texts and Myths: Skidegate Dialect THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS / STORY OF THE FOOD-GIVING-TOWN PEOPLE; lines 3362-3468 confidence: medium

Boys make sharpened cedar-and-stone projectiles, shoot dogfish roe through house-corner holes, burst the town chief's mother's roe, and fighting breaks out with arrows and war spears.

The boys' bursting of dogfish roe leads to fighting; named groups then go away by canoe and the Food-giving-town people later relocate.
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Haida Texts and Myths: Skidegate Dialect THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS / STORY OF THE FOOD-GIVING-TOWN PEOPLE / STORY OF THOSE-BORN-AT-SKEDANS; lines 4074-4180 confidence: low

A white animal swims into Skedans harbor; Gîtko′na tells his father to let no one go to it, then pursues it with three canoe companions; fog envelops him, drums and skids are sounded, and after two foggy nights his paddle is found; the sea and land are again owned.

A white animal enters the harbor, leads Gîtko′na outward during pursuit, fog envelops him, and after two foggy nights only his paddle is found.
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Haida Texts and Myths: Skidegate Dialect THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS; lines 13230-13326 confidence: medium

The younger brother is put in a box and placed on a point; the elder cries nearby; a drum sound comes from the ocean and a canoe lands bow first before Skedans.

The elder brother secretly travels seaward in the canoe of ocean-associated shamans, hears repeated references to the other side, and is returned to Skedans by the great shaman.
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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 10850-10958 confidence: medium

He discards the branch house, builds a regular house and bedstead, and one night wakes to a wonderful house: carvings wink, bedstead posts move tongues, Greatest Hopper stands in a rear corner, and Master Carpenter is said to have become his father.

Master Carpenter is said to have become the protagonist’s father, calls him child, beautifies him, and gives him arrows and knots when he sets out to marry Many-ledges’ daughter.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11995-12096 confidence: high

After someone in town remarks that they think much of goose food, the wife hears it, leaves despite her husband’s attempts to stop her, retrieves her skin, flies above the town, and vanishes through the sky.

After a townsperson comments about goose food, the wife retrieves her skin, flies over the town, and vanishes through the sky.
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Haida Texts and Myths: Skidegate Dialect THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF; lines 13172-13227 confidence: medium

The man travels by canoe with wife and children at low tide, finds devilfish stones and food leavings, strikes at the devilfish with a stick, and is pulled into its hole.

The devilfish pulls the man into its hole, and the devilfish woman takes him to her father’s town, where he remains for many years.
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Haida Texts and Myths: Skidegate Dialect THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS / THE STORY OF ONE WHO SAW AN EAGLE TOWN; lines 12728-12759 confidence: high

The man gambles, loses his property, then loses much property of his clansmen and is ashamed to enter the house.

The man loses property through gambling, becomes ashamed, and leaves town for the woods and mountain.
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Haida Texts and Myths: Skidegate Dialect THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES; lines 13037-13156 confidence: high

A man and his sister are abandoned by his nine uncles, build a small house under a tree, and repeatedly see two ravens come from the west coast, perch, wipe their bills, and fly back over a mountain.

A man and his sister are abandoned by nine uncles and must live and travel together away from the abandoners.
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Haida Texts and Myths: Skidegate Dialect THE WOMAN AT NASS WHO FLED FROM HER HUSBAND / THE REJECTED LOVER / HE WHO GATHERED FOOD FOR AN EAGLE / A RAID ON THE TLINGIT; lines 16514-16625 confidence: medium

The party is taken to the camping place; Gustᴀmᴀ′lk invites them, canoes are pulled in, many of the narrator’s relatives are present, and the party is set in a line.

The narrator’s canoe party travels armed, confronts enemies or local groups, guards captives, returns toward home, and enters Qa-itg̣a′og̣ao singing victory songs after fighting.
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Haida Texts and Myths: Skidegate Dialect THE WOMAN AT NASS WHO FLED FROM HER HUSBAND / THE REJECTED LOVER / HE WHO GATHERED FOOD FOR AN EAGLE / A RAID ON THE TLINGIT; lines 16627-16671 confidence: medium

The party goes out; an advance group encounters people sailing, two gunshots are heard, an empty canoe drifts away, two women are enslaved, and other people flee near a point.

The party goes out, later leaves after running out of ammunition, crosses the open sea, reaches Kaisun, and says it brought nothing from the far country.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE PEBBLE-TOWN PEOPLE AND THE SLAVES / WAR BETWEEN THE PEOPLE OF KLOO AND THE PEOPLE OF NINSTINTS / WARS BETWEEN THE PEOPLE OF NINSTINTS AND THE PEOPLE OF SKIDEGATE / WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO; lines 18532-18636 confidence: medium

Warriors arrive; the group prepares to move, loads canoes, anchors them at the creek mouth, travels, camps, stays awake, and uses Amasa′n and his family as sentinels.

The group loads canoes, travels between camps, rejects an island without water, and settles at Qꜝo′nakoa fort by building houses.
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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 7145-7250 confidence: medium

The canoe is on retaining planks; the male traveler fastens the chief’s wife and himself. A thunderbolt behind screens sends feathers toward the fire; they forget themselves, awaken on the ocean, are untied, and reach the master’s town in two paddle strokes.

The travelers are struck by thunderbolt feathers, forget themselves, and awaken on the ocean; later the expedition forgets itself during a dance and awakens on retaining planks.
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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 7354-7456 confidence: high

The next day the figure is hungry again; the elder brother carries the younger brother crying before the town, and when berries are handled incorrectly, observers are astonished and conclude that it was not the chief’s wife they saw.

After the mother is replaced and the town is disturbed by the disguised figure, the elder brother launches a canoe, places the younger brother in the bow, and paddles away from Gu′nwa.
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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 7458-7558 confidence: medium

The chief-woman takes “something blue” from her box and says that if anything has too much power for him, he should swallow it and spit it upon himself.

Before the elder brother travels down the inlet to the woman he came to marry, the chief-woman gives him a blue substance to use if something has too much power for him.
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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 7458-7558 confidence: medium

The elder brother wakes to a woman laughing, sees the younger brother playing with the chief-woman, hears her call him by the Panther-woman-associated epithet, and cries from jealousy as day breaks.

The younger brother is favored by the chief-woman and remains to be married by her, while the elder brother cries from jealousy and departs alone.
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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 5495-5593 confidence: medium

Town people whisper that he has lain with his aunt and mother. After an outbreak they drive Flood-tide-woman and her boy away, and she is identified as sister of Great-breakers of the Strait people.

After town whispers and an outbreak, Flood-tide-woman and her boy are driven away and travel toward Skidegate.
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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: medium

The sea extended far up Bella Coola valley; Masmasala’nix made a self-moving canoe called Koo-koo, and the travelers journeyed to Fraser River and southeastward with their speaker.

A self-moving canoe carries the travelers away and they later return after receiving gifts.
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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 the Nuse’ex tradition, the Sun sends two Ravens and their sister Crow to Lxtsaétx; they carry the nusxé’mta, in which the sun is kept; the elder Raven breaks it after the younger refuses, liberates the sun, takes the name Kunkune’m, and the younger takes the name Xémlai’x; their sister tells them to leave and seek a new home.

Crow tells the brothers to leave and seek a new home; Kunkune’m travels, receives a cedar canoe and paddle, reaches Nuse’éx, and builds a house.
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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

Winwi'na asks Masmasala‘nix to build a canoe; a self-moving canoe with two names is completed, and Winwi'na departs with clouds, birds, animals, and the Hermaphrodite, later taking Cormorant aboard near Bella Bella.

The party travels west by canoe to the country of the Salmon, remains there for seven months, then returns with captured fish and berries.
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The Mythology of the Bella Coola Indians 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 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 41; lines 3026-3137 confidence: high

Smaya’na is considered human; his children make a canoe travel upriver with the tide; named canoes alternate, and the gods of the House of Myths come in No’ak‘nEm.

The passage explicitly connects the arrival and departure of No’ak‘nEm and Kunkunu’qtstuts with named months, solstices, and calendrical regulation.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 65 / TRADITION OF SOTSL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ.; lines 4533-4622 confidence: high

AW’6sqEmnai’x: wants So’nxuak-as to marry, invites girls to the house, grows angry at his refusals, tells him to leave, and So’nxuak-as lies in bed four days before ascending the mountain behind the house.

After his father rebukes him for refusing marriage, So’nxuak-as leaves home and travels up the mountain and down a river.
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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. 69 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 71 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 73 / THE SALMON.!; lines 4886-4953 confidence: medium

A canoe with many people comes upriver; one says they have come to fetch the Salmon. The Salmon rises and boards; his brother asks to join, the Salmon tells the steersman to keep near the bank, and the brother jumps aboard.

A canoe with many people arrives to fetch the Salmon; he boards it, his brother joins, and the canoe turns downriver.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83; lines 5358-5453 confidence: medium

The child says his father, the Sun, sent him to stop the woman's crying and to recover her daughter; he asks her to make a small salmon-spear for him.

The boy says the Sun sent him to bring back the daughter, calls her his sister, receives a spear, and starts out to recover her from the Snéné'iq.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 85 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 87 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 89; lines 5663-5754 confidence: medium

The girl wishes the Snéné’iq would come, ignores her mother’s warning at the door, opens it, and the Snéné’iq puts her into a basket and carries her to the Snéné’iq’s house.

The girl ignores her mother’s warning, opens the door to the Snéné’iq, and is carried away from home in a basket.
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The Mythology of the Bella Coola Indians SEPT., 1898. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 55; lines 4066-4108 confidence: medium

The youngest brother leaves camp to search for his brothers, sees distant smoke, approaches a house, and sees a woman dressing a large skin stretched over a frame.

The youngest brother leaves camp to search for his brothers and takes a different route from theirs.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. LFS / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 177 / DECREASE,; lines 10990-11092 confidence: uncertain

An uncertain migration tradition says a band from near Lytton broke away after a dispute, crossed mountains, and settled near Columbia River; some tell the reverse version, and few old Indians know it.

The passage reports a tradition in which a band breaks away after a dispute, crosses mountains, and settles near another river region.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 217 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 219 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 221 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 223; lines 13372-13459 confidence: medium

Hunters anointed hair with deer brain and a plant before departure; most people took a morning bath in a pond or stream before hair dressing and painting.

Hunters anointed their hair with deer brain and a plant before departure.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 231 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 233 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 235 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 237; lines 14268-14344 confidence: medium

Southern hunting parties could be absent for seven months and returned when mountain snow began to melt.

Hunting parties could be absent for seven months and returned when the snow began to melt in the mountains.
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The Mythology of the Bella Coola Indians THE GLACIER. / 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; lines 7414-7572 confidence: medium

Traditions in Salish-inhabited areas are said to refer to early separation of the Bella Coola from related Gulf of Georgia tribes and to preserve a memory of emigration from southern territory; a Skeena River origin allusion is also mentioned.

The passage says traditions refer to early separation from related tribes and preserve the memory of emigration from southern territory.
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The Mythology of the Bella Coola Indians THE WOMAN WHO MARRIED THE STUMP. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 103 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107; lines 6713-6746 confidence: high

The youth resolves to stay in the mountains and die rather than return without seeing a supernatural being; he stays nearly a whole year.

The youth leaves home, stays in the mountains nearly a year, and refuses to return without seeing a supernatural being.
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The Mythology of the Bella Coola Indians TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 71; lines 4750-4848 confidence: high

Raven departs to travel the world, lands on a copper, is hosted by Chief Tai’taim in a house shining like fire, eats copper plates, and receives sisau’k and names.

Raven explicitly wishes to travel all over the world, departs, visits chiefs, and receives copper plates, sisau’k, shells, a hat, and names.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24541-24660 confidence: high

Four brothers follow their dog and a cloud into the sky, descend beyond the world, encounter a one-legged salmon spearer, steal his spear point, suffer the death of three brothers, and are restored by the fourth with aid of red paint, a rattle, and the dog.

The brothers follow their dog and a cloud into the sky and emerge at a steep place on the other side of the world.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10182-10275 confidence: medium

The uncle tells stories until the boy sleeps, ties him to a board, thinks the feathers will get wet and the boy will drown, and sets him adrift far out at sea in stormy weather.

The uncle ties the sleeping boy to a board, sets him adrift in a storm, and the boy later comes ashore safely on a sandy beach.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10277-10327 confidence: medium

The young man decides to leave temporarily, promises to come back, tells the younger wife to treat the elder well, and explains that his cousin or elder brother had loved the elder sister and had died long ago.

The young man tells the younger wife to let him go, says he will come back, and then sets out.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10329-10431 confidence: high

Title and opening: a Haida young man marries a girl, kills the town chief's son after her deception, flees by canoe with his slave, reaches a far rock with seals, and is deserted by the slave.

The man kills the chief's son, fears the consequences because the dead man is high-caste, and escapes by canoe.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10524-10545 confidence: medium

The bird flies off with him and repeatedly warns him not to look up while he keeps his face concealed.

The bird carries the human away from the rock to the sea and then to a place close to his own village.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10750-10849 confidence: medium

In “The Boy and the Giant,” a young hunter meets a tree-tall giant, flees to a cave-like house, is called grandson, and agrees to be carried in the giant's shirt.

The young hunter leaves on a hunt, encounters a giant, travels with him, and forgets his parents for a time.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11244-11344 confidence: high

Two high-family sisters eat tallow despite a rule against young women eating between meals; the mother abuses the elder, says she should marry Mountain Dweller, and the sisters run away into the woods.

Two sisters leave home after the elder is punished for eating tallow between meals.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11377-11459 confidence: medium

Hungry children prompt him to seek his wife's brother's canoe and spears; he chases a young seal far offshore, cannot return against wind, and drifts out after the men tire.

The pursuit of a young seal and offshore wind carry Qāqǃᴀtcgūˊk and his men away until they reach a remote rock full of sea animals.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11759-11860 confidence: medium

Dancer of the Gānᴀxᴀˊdî gambles despite his wife’s warning, loses all household property, and is told by his wife to leave.

Dancer loses the house’s property through gambling, is told by his wife to leave, and goes away.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12933-13066 confidence: medium

The husbands begin to go outside; when she tries to catch first one and then another, her hands pass through them; they are no longer seen, and their canoe runs up on a lake.

After the quill bends, the husbands start to go outside; when the woman tries to catch them her hands pass through them, and they are no longer seen.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 13804-13928 confidence: medium

The uncle is away hunting; mountain-sheep sides hang on racks; the uncle's wife hates the little nephew, accuses him over a missing piece of fat, scratches his cheek until blood runs, and the boy takes the uncle's whetstone from the box.

The boy leaves for the woods with the whetstone after the uncle's wife accuses and wounds him while the uncle is absent.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14320-14434 confidence: medium

The boy says he is going after firewood; his mother says his uncles never came down; in the morning he takes a stone ax and runs up a road.

The boy repeatedly leaves the house for roads or the devilfish, then returns with heads, provisions, or after completing the killing.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14436-14563 confidence: low

The actor takes bow and arrows and things for his mothers; the translation identifies him as Heron's son. He asks his mother where his uncles went because they never came home; she indicates a direction and he goes with bow and arrows.

The protagonist asks where his uncles went because they did not come home, receives direction from his mother, and departs with bow and arrows.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14695-14831 confidence: medium

At night, after people go to sleep, the girls make a hole under the boards, put the hairy dishes in their places, and go into a tree hollow.

After being punished, the girls make a hole under the boards, put the hairy dishes in their places, and go into a hollow tree.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14833-14948 confidence: high

The sisters had put dishes in their places, 'had dug a hole underneath and were gone'; people hunted for them, but 'they hid themselves.'

The sisters replace themselves with dishes, dig a hole underneath, and leave before being hunted.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 16108-16235 confidence: high

After the boy speaks to the dried salmon, someone calls that a sea gull is in his snare; he runs into the water and appears to be pulled down, while the drying salmon run down to him and people cannot find him.

The boy follows the sea gull into the water, disappears from the human community, and the salmon people take him seaward to their homes.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 16606-16736 confidence: medium

The spirits tell the shaman to tie a raft at Noisy-waterfall; he tests their strength, the spirits name it Sea-lion raft, the Kîksᴀ́dî board, he blows on it, one man catches a bough, and the raft descends under the earth for one night.

The spirits instruct the tying of a raft at a high waterfall; the Kîksᴀ́dî board it, the shaman blows on it, and it goes down under the earth for one night.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 17588-17718 confidence: medium

The brothers like hunting, go among the islands, and Qāqǃᴀtcgūˊk kills nothing before going again to his customary place.

The brothers go out hunting, cease active paddling after conflict, and the canoe drifts far outward for many days before reaching an island.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 17979-18104 confidence: high

Qakēˊqǃᵘtê takes two marten blankets, abalone for his ears, snowshoe equipment, a bone knife and bone trap, a weasel skin for his hair, and a painted drum beaten when someone is dead; the passage says he had killed his own sleep.

Qakēˊqǃᵘtê gathers blankets, ornaments, tools, a death drum, and other items because he is going to die with them, then starts away toward the mountain.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 18484-18609 confidence: high

The Athapascans shoulder their packs; the Brush people send them away because they are afraid; the Athapascans depart making the sound “Hēˊyē,” cross a glacier, and arrive at Sand-hill-town.

The Brush people send the Athapascans away because of fear, and the Athapascans immediately set out, travel, and cross a glacier to a destination.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 19532-19655 confidence: high

People in the house who obtain the dish get into trouble; those with sisters tell them to go along; people from the side from which the dish was taken leave sadly, about forty in number.

About forty people leave, bring kin, and state their intention to go directly toward the mountain.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 19657-19780 confidence: medium

They put on their best clothing, remain about five days, prepare to depart, sing a Copper River song, and wear nose pins, weasel hats, and coats.

Before departing, the travelers put on special clothing and adornments, sing an old Copper River song, mourn absent and lost companions, then arise and start away.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 19782-19910 confidence: medium

While she is playing with it, the sea gull swims out of the river mouth; she disappears and starts after it. A difficult song with many notes is used over her.

The enlarged sea gull swims out of the mouth of the river; Kǃwâdēˊłtᴀ disappears and starts after it.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 19782-19910 confidence: high

The man sends six nephews in the canoe he made, telling them to go along shore and search for people when the weather is good.

The man sends six nephews in a canoe to travel along shore and search for people when the weather is good.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2023-2116 confidence: high

The man lands on the other side, makes the canoe small and pockets it, then watches boys playing with a round twisted thing called gîtcxᴀnag̣āˊt, translated as rainbow.

The man travels to the wolf-chief’s village, is recognized as human, receives empowered objects and instructions, experiences an anomalous duration, and returns to his town.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 20892-21022 confidence: low

In winter, people going for firewood go away forever. Heavy-wing’s wife’s labret breaks, and he goes along the shore after another, chopping into things to find the hard part of the tree.

The broken labret causes Heavy-wing to go along the shore, where he later encounters the ʟǃêˊnᴀxx̣īˊdᴀq.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 24262-24299 confidence: medium

The song addresses Raven, tells Raven not to look after the Wolf phratry anymore, and says Wolf has already gone into the woods.

The song says the Wolf phratry has already gone into the woods and tells Raven not to look after it anymore.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 24301-24358 confidence: medium

Song 99 is a love song obtained from a Tāgish woman; the speaker has gone from far inland to Dyea, finds the addressee has gone to another town, and cries for them.

Songs 99, 100, and 101 all center on a speaker distressed because a beloved, addressee, or sweetheart has gone away or is absent; expressed reactions include crying, indifference to everything, and mental weakness.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2951-3026 confidence: medium

A young man proposes to her at night; she accepts, follows him toward the lake, sees the lake edge raised like a door, walks under, and no longer thinks of home because many young people are there.

The suitor points toward the lake as his father’s house; the edge of the lake is raised, and the woman walks under into a populated place where she forgets home.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3069-3165 confidence: high

When the brants prepare to go south, the wives send the husband into the woods and disappear. He follows on foot with bows and mussel-shell-point arrows, reaches the brant camp, frightens them away, and finds green herbs where they sat.

After the wives disappear with the migrating brants, the husband follows on foot, reaches the brant camp, and seeks to go along with them.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9480-9514 confidence: medium

In winter at a place on Copper River, the people have no food; children, some adults, and about half the former population die.

The remaining men leave after famine and population loss; after the fire’s action, the people obtain food easily at the river mouth.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9974-10069 confidence: high

The two children grow quickly; one is brave and one cowardly. The brave boy asks about other people, begs to go away, and his parents prepare food after consenting.

The brave son begs to go away from home, receives prepared food, and starts his journey.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4880-4971 confidence: high

Fire-drill appears to his son in a dream and instructs him to hide an old canoe under brush in the woods; the next morning it has become a pretty little canoe with needed things in it.

Fire-drill appears in dreams, transforms a canoe, creates a powerful dog, gives weapons, and the son then departs toward the killer of his mother’s people.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7023-7114 confidence: medium

Raven tells the people not to leave town or go to salmon creeks; hungry for salmon, they send four boys to a nearby creek, and the boys fill their canoe.

Raven warns the people not to leave town or go to salmon creeks, but four boys are sent to gather salmon anyway.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7212-7299 confidence: medium

The bathing is for sea-lion hunting; sea-lion meat is scarce, only strong men are chosen, and the island is slippery and difficult because sea lions stay there and waves strike it.

The hunting party leaves by canoe for the slippery, precipitous sea-lion island, where only strong hunters can reach the animals.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7457-7552 confidence: high

A spirit says nonhuman beings will invite Sǃāwᴀˊn; a canoe arrives, he packs his things, enters, is covered with a mat, and reaches a village with fine painted houses.

Sǃāwᴀˊn is summoned by nonhuman land otters, travels covered by mat to their village, cures a patient, receives spirit knowledge, and is taken back home covered again.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: medium

Kᴀkaˊ’s song, linked to stories 5 and 31, was sung after he was brought up from the south by land otters; the lines ask to drift seaward and shoreward, and the heading says he drifted out to sea or ashore when they were uttered.

Kᴀkaˊ’s song asks to drift seaward or shoreward, and the heading says he drifted out to sea or ashore when the words were uttered.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: low

Spirit song by Kāsǃenduᴀˊxtc: the song commands throwing someone into the river, letting him float to the mouth, and dragging a raven up to dry ground.

The song commands that a subject be thrown into the river, floated to the river mouth, and dragged up to dry ground.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 7886-7991 confidence: medium

Kakēˊqǃᵘtê and his wife paddle by midnight; he knocks a bird-shaped creature into the canoe; it is named Sleep; he gives it to his wife, who gives it to relatives who build Sleep house.

Kakēˊqǃᵘtê captures a being named Sleep, gives it away, then becomes unable to sleep and leaves into forest and glacier country.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 10716-10917 confidence: high

The two villages fought; the Ganha'da finally vanquished the Eagle Clan, who fled south from Copper River in more than ten canoes with coppers, skins, garments, and other property.

After defeat, the Eagle Clan flees southward in more than ten canoes, carrying coppers, skins, garments, and other property.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11426-11539 confidence: high

While the boys play roughly, one falls against their grandmother, who faints and is revived; she groans and calls them little slaves whose origin is unknown, making the children and their mother ashamed.

After the grandmother's insult, the children ask to leave the village and are told by their mother to stay with their father among the Bear people and bring food and animals back.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12639-12748 confidence: high

The mother tells of an arrow with a living reptile-head and supernatural power, far away in the northwest in the house of Gutginsa'; many brave men have failed to gain it.

The mother tells of a supernatural arrow in the remote northwest; the son gathers companions, prepares a canoe, loads provisions, and departs to seek it.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12639-12748 confidence: medium

The young man tells his companions he intends to go, they agree, build a canoe, load it with food, coppers, eagle down, and red ocher, and set out toward the northwest.

The young man and companions build a canoe and load it with food, coppers, eagle down, and red ocher before setting out northwest.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14137-14237 confidence: medium

Only One boards the same new canoe with three men, returns home, and at sunrise the canoe and men transform into driftwood; he is later said never to have died but to have been taken to the supernatural powers' home in the deep pit.

Only One is said never to have died but to have been taken by supernatural powers into their home in the deep pit.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 15024-15118 confidence: high

The Wolf Clan is said to originate in Alaska; after a Tahltan war kills Gus-xg'ain and Lagunus, their nephews and six Wolf Clan brothers flee, two crossing to Nass River and four canoeing down Stikine River.

The Wolf Clan origin account explains war, deaths of chiefs, the flight of six brothers, division into routes, and later settlement among Stikine, Tongass, Nass, and Tsimshian peoples.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 15778-15894 confidence: medium

After the Deluge covered the whole earth, people increased; later the Tlingit gained victories, subdued the Tsimshian, and pursued them as they hid on mountains, so the Tsimshian went up Skeena River and remembered its pre-Deluge ancestral connection.

The Tsimshian flee from the Tlingit, hide on mountains, and move up Skeena River, remembered as ancestral land before the Deluge.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16001-16102 confidence: medium

Lax-ani's is introduced as a G'it-dzl'os head man of the Wolf Clan; his wife dies, he keeps their twelve-year-old son, and he loses all his property gambling.

After bereavement and gambling loss, Lax-ani's departs with his young son by canoe and goes inland to search for beavers.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16196-16302 confidence: medium

The Tlingit lift the elk skin under LEg'e'°x's nephew, take him to their canoe, place him on a carved box, and take him away with crests, blanket, headdress, and two friends.

LEg'e'°x's nephew is taken by the Tlingit to their canoe and expected to be away nearly a year; in the fall the Tlingit return to Metlakahtla and he appears as head dancer.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16304-16389 confidence: medium

Haida war-canoes arrive; a battle is fought; the G'i-spa-x-l!°ts are vanquished, many are killed or captured, and Wi-nle'x and Hats!Eks-n!e'°x are among captives taken to Queen Charlotte Islands.

Wi-nle'x, Hats!Eks-n!e'°x, and many others are taken captive; LEg'e'x grieves and then declares he wants to go to Queen Charlotte Islands because of the captives.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16391-16487 confidence: medium

LEg'e'ox invites canyon people to war, sends to Nes-dzakagul of the same clan, and the allies open a box of oil according to old custom while asking who will die for Wi-n!e'ox, her son, and the others.

LEg'e'ox organizes war, and the warriors vow to act for Wi-n!e'ox, her son, and the other captives before setting out by canoe.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16391-16487 confidence: high

The narrative returns to LEg'e'ox's people at Lax-gulwal; Anamik observes sky, wind, and clouds, announces good weather, and tells the warriors to wear spruce-root hats or close their eyes during sea passage or they will become blind.

Anamik watches the weather and instructs the warriors to wear spruce-root hats or close their eyes while passing through the sea, warning that otherwise they will become blind.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16489-16581 confidence: medium

The party reaches the south side of a sandbar near a point, builds and finishes a fort, and keeps all old men inside.

The party starts across the sea, attacks and destroys the Haida village, then returns by canoe with captives, trophies, and songs.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J / TSIMSHIAN MYTHS; lines 10440-10591 confidence: medium

Omen puts on sea-otter and marten garments and dancing blankets, arranges coppers and elk skins, leaves in sorrow, and sings a mourning song mentioning spearing fish, a fallen cormorant hat, the destruction of Dzi'gwa, and a shining garment.

Omen leaves the burned village and travels to a lake where she encounters a glittering garment and a supernatural halibut rising from the water.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J / TSIMSHIAN MYTHS; lines 10593-10674 confidence: high

Young women go to pick strawberries on an island; the princess is left alone in the canoe, and a southwest gale drives her into an unknown part of the great sea.

The princess is involuntarily separated from her companions and home when a southwest gale drives her canoe into the great sea, leading to a new settlement and marriage.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8537-8640 confidence: medium

The father orders the great slave to announce the move to Nass River; the tribe leaves the chief's son behind, while the youngest uncle's wife leaves him food, his little slave, arrows, fire, and grease.

The tribe leaves the chief's son behind when moving to Nass River, and he remains with only supplies and a little slave.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8842-8939 confidence: high

The princess is pregnant, refuses to name the man, and her father orders woodworkers to make a gum-calked box.

A gum-calked box is made, filled with wealth and the pregnant princess, tied, and thrown into the river; she survives a water journey to a distant shore.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8941-9036 confidence: high

The eldest son asks his father for a canoe; the father makes it. The mother points a little south of sunrise and instructs the children how to reach the river, canyon, and relatives' town.

The mother directs the children to travel by canoe across the sea and up a river to the town of their relatives, which they reach by following her instructions.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9039-9141 confidence: medium

A year later the young chief wants another princess as wife, following the custom of chiefs having many wives; his first wife opposes this and becomes sad, though he says he loves her more.

After the young chief takes a second wife, the first wife becomes sad, refuses salmon from him, leaves him, and lives in her father's house.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9339-9446 confidence: medium

The supernatural being tells his wife this will be his last visit, tells her to let his son help her with what she needs, and disappears.

The supernatural husband announces his final visit and disappears; later Asdi-wa'l is absent when Waux and his mother return to search for him.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9654-9751 confidence: medium

The woman tells her husband to be cheerful, says they should leave the desolate place and find summer, and explains that supernatural power sent the elderberries to show summer has come.

After receiving the elderberries, the woman proposes leaving the desolate place to find summer.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9753-9854 confidence: high

The couple leaves their old home in heavy snow, travels downriver on snowshoes, the prince is weak from starvation and suckled by his wife, and they pass from snow into a summer place while black clouds remain over the village.

The prince and wife leave their snowy old home while the prince is starving and travel downriver into a summer place.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9753-9854 confidence: medium

The next tale begins with a war at G'itslEmga'lon between the GispawadwE'da and the Eagle Clan; the Eagle people are defeated and many are killed.

After the Eagle Clan is nearly destroyed, the chief flees with his young niece across mountains to relatives, where he becomes chief.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9856-9957 confidence: high

An unusually high tide carries away the hollow log while the children sleep; “The log floated out to sea with many children in it.”

The high tide removes Daul and the children from their home fishing camp and carries them by ocean route to Haida territory.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9959-10052 confidence: medium

A playmate's mother scolds the princess's younger daughter, saying the child's father found her mother on the beach and did not marry her like a princess from her father's house; the princess hears and cries.

After repeated insults, the princess asks for a canoe so that her children can be sent to her own country.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4072-4175 confidence: high

The wife asks him to look at her; when compelled, he says, “You are no better than these raccoons.”

After the husband’s raccoon comparison, the woman leaves in shame, refuses his calls to return, and chooses to remain in the lake.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4178-4287 confidence: medium

The young man tells his brothers what happened, orders them not to sleep, and says they should escape while the villagers are asleep.

The young man tells the brothers not to sleep and to escape while the hosts sleep; before daybreak the strangers secretly leave and are pursued.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4400-4515 confidence: medium

The eldest brother hunts alone, hangs a porcupine on a tree, shoots a white she-bear, climbs the mountain, and sees smoke rising from a village below.

Each brother leaves the camp, encounters the porcupine and white she-bear, climbs to the mountain top, and descends toward a village signaled by smoke.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4517-4618 confidence: medium

The rest of the brothers set out one at a time, meet the same dangers, and leave their widows in camp. Only the youngest brother remains, mourning nine lost brothers; the widows try to keep him from going.

After nine brothers are lost by going in the same direction and meeting the same dangers, the youngest sets out, avoids the porcupine, and receives knowledge that his brothers lacked.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4517-4618 confidence: medium

The youngest brother weeps, says the brothers all went in the same direction, and tells his sisters-in-law that he will come back and take them down home when he returns.

Before leaving, the youngest brother tells the widows that he will come back and take them down home when he returns.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4728-4823 confidence: medium

Two sisters run away from their angry mother, cross mountains, valleys, and rivers, reach the camp, look through a knot-hole, enter, ask the seated weaving figure for food, and observe that it does not answer while its fingers move.

Two sisters flee their angry mother, cross mountains, valleys, and rivers, and arrive at the camp of the wooden wife.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5264-5366 confidence: medium

The chief rewards the female shaman with a boy-slave, tells his six sons to purify themselves to bring back their only sister, and the family weeps.

The chief instructs his sons to purify themselves before bringing back their sister; the brothers isolate themselves, search hills and mountains, and the youngest departs with equipment and companions.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6027-6137 confidence: medium

At night a young man wakes the princess, asks to stay, then before daybreak takes her by canoe from Metlakahtla to his house, which is a mink's den.

The husband takes the young woman from Metlakahtla by canoe before daybreak and brings her to his mink's den.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6027-6137 confidence: medium

A new tale begins by saying that people long ago used to marry animals, birds, frogs, snails, mice, and so on; a wife-less chief asks for a woman of the Robin tribe or Sawbill Ducks.

The chief requests women of the Robin and Sawbill Duck groups, and selected hunters fast before departing to search mountains and sea.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6139-6248 confidence: medium

The mountain travelers reach a large plain, see a large village, and observe happy young men and women walking in the street.

Hunters leave home, ascend into the mountains, find a distant village, and request the chief's daughter as a wife for their own chief.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6250-6349 confidence: medium

The chief sends young men with his wife in two large canoes to the Skeena River; the river ice is hard, and the princess stands in the bow and sings a spring song, causing ice to melt ahead.

The Robin Woman leads a canoe party away from her husband's town because provisions are gone, reaches her father's town, obtains food, and returns with canoes full of provisions.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6462-6560 confidence: high

The messengers report the princess's words; the prince feels ashamed, remembers he is also a prince, cries because his cousin mocked him, and decides to leave his father's and uncle's houses.

After public mockery and shame over the scars he made for the princess, the prince leaves his father's and uncle's houses and wanders away.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6666-6768 confidence: medium

Ashamed, the princess leaves with her maid, wishes to hang herself, is comforted, and travels toward Chief Pestilence's house to ask to be made beautiful.

The princess and maid leave home, travel through mountains, rivers, valleys, and a plain to Chief Pestilence's house seeking beauty, are maimed there, and return home unsuccessfully.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6770-6875 confidence: high

The mother continues scolding; the prince cries, tells the slave-boy he will leave, refuses to let him accompany him, prepares his marten garment with fat, and leaves secretly while people are in bed. The slave-boy cries and tells the chief that his young master has gone away.

After being scolded by his mother, the young prince decides to leave his father's house and departs secretly at night.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6877-6983 confidence: medium

Villagers come out with bark and pitch-wood torches and search the woods and river for the prince, but do not find him; he sees their torch lights though they do not see him.

The prince leaves home at night and is taken by canoe to the home of the Spring Salmon out at sea.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6986-7092 confidence: medium

The chief stands in his canoe and asks companies which way they will go; groups name Nass River, Ksdal River, G'itslEmga'lon, and the canyon of G'its!ala'sEr, and the companies then separate to their camps.

At the river-mouth area, the chief questions canoe companies about which way they will go, and the groups separate to their own camps by destination.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7094-7198 confidence: high

After the prince left his father's house, people searched for him. His father assembled the shamans to learn whether his son was dead or alive, but they could not explain what happened; the parents were sad.

The prince leaves home, is said to have been taken by Spring Salmon to the Spring Salmon chief's house, and is expected to return in spring as the Spring Salmon move upriver.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7374-7477 confidence: medium

Before daylight, canoes arrive; men open the coffin, say the prince's father the chief sent them, and the prince rises and goes down laughing with joy.

The prince rises from a coffin and is taken by canoe to the Salmon people's village by men sent by his father the chief.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7584-7677 confidence: high

The sorrowful young man decides to leave his father's house in anger, taking mountain-goat fat, tobacco, and small coppers, and tells a slave he is leaving.

The prince leaves his father's house at night after sorrow, shame, and anger, and his father begins a search.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7781-7875 confidence: medium

The wife dips her plume into the water and finds it full of slime, strikes the prince and accuses him of still loving his former wife, pours out the bad water, goes to the beach, and walks on the water while he follows.

After accusing her husband, the wife leaves for the beach and walks out on the water while he follows on the water.
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Tsimshian Mythology Tsimshian Mythology; lines 1021-1110 confidence: low

The Fish agree to war, and Devilfish proposes borrowing brother Killer Whale's strong canoe because it can be used in a gale; the Fish consent.

Devilfish proposes borrowing Killer Whale's strong canoe because it can be used in a gale for the planned action against the South Wind.
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Tsimshian Mythology Tsimshian Mythology; lines 1113-1201 confidence: medium

Red Cod is sent to borrow the Killer Whale canoe; the chief of the Killer Whales gives it, and the people board the large canoe for the expedition.

The party prepares, travels south in the Killer Whale canoe to the town of the Master of the South Wind, confronts him, and returns home with an outcome for their community.
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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 is sent away by his father with specific objects and instructions for his journey and survival.
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Tsimshian Mythology Tsimshian Mythology; lines 2130-2222 confidence: medium

A young man of the upper Skeena River gambles away his goods and those of his wife and two children; his wife has nothing to wear, the children have no food, and he leaves his empty house.

After losing everything, the young man leaves home, wanders over many mountains, follows a narrow trail, and finds a deep valley with TxamsEm's hut.
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Tsimshian Mythology Tsimshian Mythology; lines 2976-3075 confidence: medium

Around a large fire the brothers discuss twisting and tearing out a branch; Dirty says he can do it easily, and they ridicule him as dirty and push him from the house.

Dirty leaves the house after ridicule, encounters the supernatural being by the brook and pool, gains power, and returns to perform the branch and fuel feats.
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Tsimshian Mythology Tsimshian Mythology; lines 3077-3171 confidence: medium

Two men arrive by canoe and say their sick chief wants Dirty to come before he dies. Dirty and his slave go with them; the canoe travels southwest over the large sea toward an island with a large town.

After Dirty's victories, messengers arrive by canoe and Dirty departs with his slave over the sea toward a distant island town.
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Tsimshian Mythology Tsimshian Mythology; lines 3475-3569 confidence: high

The four young men return to their mother; she scolds them for taking hold of the beautiful plume, and they leave home to travel, leaving their sister with their mother.

The brothers become ashamed after their mother's scolding and leave home to travel.
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Tsimshian Mythology TSIMSHIAN MYTHS / BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS; lines 10677-10713 confidence: medium

The visitors tell how their mother was driven away by the southwest wind while going to pick strawberries, and some villagers who knew her are glad to hear news of the long-lost princess.

The mother is said to have been driven away by the southwest wind while going to pick strawberries.
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Tsimshian Texts Tsimshian Texts; lines 1099-1186 confidence: high

Children play camping in a large hollow log, make a fire, eat provisions and salmon, and one day the high tide causes the large tree to float out to sea while they are inside.

The children enter a hollow log as a play-house, and the rising tide carries it out to sea while they are unaware.
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Tsimshian Texts Tsimshian Texts; lines 1188-1284 confidence: medium

A person tries to steal sea lions at night, spears a sea lion on a rock, pays out the harpoon line, and cannot release it because it sticks to his hands while the animal swims away with him.

The sea-lion hunter is pulled away by the stuck harpoon line and carried far out to sea for days.
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Tsimshian Texts Tsimshian Texts; lines 1560-1645 confidence: medium

The chief sends his slave to order the people to move; all leave by canoe, and only the chief's daughter, the poor little boy, and his old grandmother remain.

The chief orders the people to move away by canoe, leaving the boy, the chief's daughter, and his grandmother.
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Tsimshian Texts Tsimshian Texts; lines 1647-1741 confidence: high

The boy comes ashore with a trout, removes the great frog's skin, hangs the skin on a tree branch, secretly places the trout before the house, and returns inside while the princess sleeps.

The boy goes out at night, returns before daylight, secretly places fish before the house, and conceals that he caught them.
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Tsimshian Texts Tsimshian Texts; lines 2597-2676 confidence: medium

The father gives the boy mountain-climbing snowshoes, a cedar-bark bag with red and spotted dogs that change size, instructions for driving goats, and a pole with goat horn and black bone point.

Before leaving his parents, the boy receives named instructions and special hunting tools from his father, then proves their effectiveness in later hunting episodes.
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Tsimshian Texts Tsimshian Texts; lines 66-154 confidence: medium

Sucking-intestines hears of a chief's daughter beyond the hole where the heavens meet; he skins a bird, wears its skin, and flies. He then shoots a woodpecker, and another person wears that skin to accompany him.

Sucking-intestines begins the journey after hearing of a chief's daughter on the other side of the hole where the heavens meet.
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sufi

Bird Parliament Bird Parliament; lines 1629-1832 confidence: medium

The knightly soul descends from heaven to earth, begins a race, and a foul imp creeps near, leaps onto the saddle, and clings through life’s stages of ill, lust, fury, ambition, gold, and dust.

The soul alights from heaven on earth and begins a race while a sin-imp attaches to it through the stages of life.
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Bird Parliament Bird Parliament; lines 1629-1832 confidence: high

The old Arab chieftain confesses that his soul is possessed by two dear things: his only son and a colt descended from the Prophet’s Thunderbolt.

The passage warns that even consecrated bonds can clog the follower’s steps toward the world beyond and compares life to a net and threads.
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Bird Parliament Bird Parliament; lines 1835-2072 confidence: high

The host cries for the road and asks who shall guide them; they answer the Tajidar, then draw lots so that Heaven's choice may confirm the people's choice.

The birds demand the road and a guide, draw lots, and crown the Tajidar before he orders the march.
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Bird Parliament Bird Parliament; lines 542-753 confidence: high

The Peacock enters glittering, says the Secret Artist made its colors from angelic feathers, and recounts falling from Eden after meeting a seven-headed snake.

The Peacock says it fell from Eden after acquaintance with a seven-headed snake, and the answer further discusses expulsion from the garden into wilderness.
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Bird Parliament Bird Parliament; lines 70-309 confidence: medium

The search leads up to mighty mountain Kaf, where the world hinges, the seven seas mingle into one ocean, and Symurgh's presence is held in impenetrable forest-folds of light and dark.

The birds are told to travel up to mountain Kaf by a long road of dangers, doubts, fears, and no return if successful.
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Bird Parliament Bird Parliament; lines 755-938 confidence: medium

A speaker stabs the ground for rubies, swallows them, and says they become sparks that burn his beak and eyes; rubies are said to grow in the mountain heart and burn with inward light.

The ruby-seeker, Shah-Falcon, and Duck each assert a valued attachment, while the answering guide rebukes jewel desire, royal vassalage, and ritual pride.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS, / TEACHINGS OF RUMI / THE MASHAVI.; lines 883-932 confidence: high

The opening asks the listener to hear the reed-flute complain and lament banishment from home.

The flute laments banishment from home, recalls being torn from its source, and states the longing of one far from home to return.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 478-555 confidence: medium

"Ibrahim bin Adham’s love for music"; "Ibrahim bin Adham abdicates his throne"

The contents state that Ibrahim bin Adham abdicates his throne.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 19858-20047 confidence: high

The princes learn from an old Shaikh the name of the lady depicted in the fort; he warns them of the perils of the journey to China.

The princes are warned about the perilous journey to China, are urged to persevere, and abandon country and parents; the passage compares this to seeking the Spiritual Beloved.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20049-20201 confidence: medium

After many toils, the three princes arrive in the metropolis of China; the eldest prince wants to present himself before the king, and his brothers warn him against risking his life.

The eldest prince reaches China, rejects his brothers’ warnings, and chooses to proclaim his passion and approach the king despite risk.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2384-2590 confidence: medium

“How comes the soul down from above to earth? / How can so noble a bird be confined in a cage?”

The ambassador asks how the soul descends from above to earth and how a noble bird can be confined in a cage; later the soul is said to spring to highest heaven when mystery opens.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASHA VI. / THE MASHA VI. / THE MASH AVI.; lines 7115-7287 confidence: medium

Ibrahim bin Adham is described as a former prince of Balkh who renounced his kingdom and became a saint; while mending his cloak by the shore, he reads the thoughts of a former subject who marvels at him.

Ibrahim is identified as a former prince who renounced his kingdom and later asks whether the kingdom of the heart is better than the earthly kingdom he formerly possessed.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 8247-8370 confidence: medium

The passage introduces a long account of Moses' birth, Pharaoh's attempts to kill him in infancy, Moses' education in Pharaoh's house, his demand that Pharaoh let Israel go, and his contest with magicians.

The Moses and Pharaoh story is introduced with Moses demanding that Pharaoh let the children of Israel go, along with Pharaoh's attempts to kill Moses and a later contest with magicians.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER. / THE MASNA VL; lines 2979-3207 confidence: medium

The wife persuades the Arab to petition the Khalifa with a pot of water; the Khalifa receives it graciously, fills the pot with gold, and sends him home by boat on the Tigris.

The Arab travels to Bagdad with an offering and is sent home by boat on the Tigris.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASHA VI. / THE MASNA VL / THE VL; lines 10421-10448 confidence: high

The Prince of Bokhara had a Vakil who, fearing punishment for an offence, fled and remained concealed in Kuhistan and the desert.

The Vakil runs away and remains concealed in Kuhistan and the desert because he fears punishment for an offence.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASNA VL / THE MASHA VI. / THE THREE FISHES.; lines 13087-13211 confidence: medium

The very wise fish immediately escapes into the running stream; the half-wise fish feigns death and is thrown into the stream; the foolish fish swims wildly and is caught and killed.

The very wise fish leaves the dangerous lake immediately through the connected stream before the fishermen return with nets.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11670-11847 confidence: high

Solomon charges Bilqis’s messengers to report his kingdom and urges her to renounce sovereignty; later he assures her he has no sinister aim and seeks her presence for spiritual benefit, after which she renounces royal state and comes to learn the true faith.

Bilqis abandons royal state and worldly care and travels to Solomon’s court to learn the true faith.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11849-12056 confidence: medium

The passage urges renouncing kingship like Ibrahim bin Adham to obtain the kingdom of eternity; Ibrahim sleeps on a throne with guards and music, and the music is said to recall God's call, while horn and drum resemble a dread trumpet blast.

The passage urges renouncing a kingdom like Ibrahim bin Adham to obtain the kingdom of eternity and begins the scene of Ibrahim on his throne hearing rooftop disturbance.
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Masnavi i Ma'navi: Teachings of Rumi THE VL / THE MASNA VL / THE MASNA VL / THE MASHA VI.; lines 12754-12972 confidence: medium

Bayazid predicts Abu-'l-Hasan Khirqani's birth and qualities; after Bayazid's death Abu-'l-Hasan frequents his tomb and one day finds it covered with snow.

Bayazid predicts Abu-'l-Hasan's birth; at Bayazid's snowy tomb a voice calls Abu-'l-Hasan to follow and forsake the world.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 9288-9372 confidence: medium

Daquqi says that remaining two days in one house produces attachment, so he guards against loving a home and calls the soul to travel in search of eternal wealth.

Daquqi avoids staying in one house for two days because attachment to place becomes a passion; he urges the soul to travel in search of eternal wealth.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: medium

After renewed persecution by Jalaluddin’s disciples, Shams-i-Tabriz departed to Syria and remained there for two years.

After Shams’s departure to Syria, the passage says Jalaluddin softened the pain of separation by instituting mystical dances accompanied by the flute.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 confidence: high

A caged parrot sends a message to free parrots in India; one free parrot falls as if dead, the caged parrot imitates this, is removed from the cage, flies to a tree, and explains that dying wins freedom.

The caged parrot escapes only by falling as if dead, being removed from the cage, and then flying free.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: medium

Tabari is said to mention the Last Supper, Christ washing his disciples' hands, asking them to watch, predicting Peter's denial, and the text, 'The shepherd shall be smitten, and the sheep shall be scattered.'

Tabari is said to mention the Last Supper, washing the disciples' hands, the request to watch, Peter's denial, and the saying about the smitten shepherd and scattered sheep.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 confidence: medium

In Qissas-al-ambiya, Jesus meets a fox returning home, says he has no resting-place, asks people to build at the sea’s edge, and compares the world to a sea where no abiding building can be raised.

Jesus is emphasized as having no resting-place while others have houses.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5936-5958 confidence: medium

One tradition calls Christ 'Imam al ashin,' glossed as 'Leader of the wanderers.'

Christ is called 'Leader of the wanderers,' and the saints of Islam are described as often marked by homelessness.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 confidence: high

Ibrahim is Prince of Balkh; at night a roof speaker claims to seek a camel on the roof and rebukes him for seeking the Most High from a throne of gold; Ibrahim spends the night in prayer.

Ibrahim begins as a wealthy prince, receives rebukes and calls, then leaves royal life for wandering dervishhood.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 confidence: medium

Ibrahim’s son learns from his mother that his father is at Mecca, goes there, finds rag-clothed fakirs near the Kaaba, learns Ibrahim gathers and sells wood for bread, recognizes an old man carrying wood as his father, and follows unseen.

The son learns of Ibrahim’s departure, travels to Mecca to find him, recognizes him, and hesitates to reveal himself.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 confidence: high

Ibrahim is prince of Balkh. At night an unseen roof speaker claims to seek a lost camel and rebukes him for expecting to find the Most High while on a golden throne; Ibrahim prays until dawn.

Ibrahim is rebuked by voices and Khizr, then abandons throne, hunting, and status to become a wandering dervish.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 confidence: high

Asked why he abandoned rank and kingdom, Ibrahim says a mirror showed his tomb, the long road to the other world, no provision for the way, and an upright judge questioning him.

Ibrahim explains abandoning rank and kingdom through a mirror vision of tomb, long road to the other world, lack of provision, and a rigorous judge.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 confidence: high

Ibrahim explains that he abandoned rank and kingdom after seeing in a mirror an obscure tomb, a long road to the other world with no provisions, and an upright judge questioning him rigorously.

Ibrahim sees a tomb, an otherworldly road without provisions, and a rigorous judge in a mirror, then abandons rank and kingdom.
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Mystics and Saints of Islam CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 confidence: medium

While climbing a wall to see a girl, Fudhayl hears a Qur'anic admonition, says the time has come, shelters in a ruined edifice, announces his path of penitence, and asks pardon.

After the conversion moment, Fudhayl announces that he has entered the path of penitence and asks forgiveness for former misdeeds from travelers who fear him.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 confidence: high

Zu'n Nun recounts a desert journey in which a blind bird falls from its nest; the ground opens and produces gold and silver trays containing sesame and water, after which he says the event was enough warning for him to renounce the world.

Zu'n Nun sees a blind bird supplied by the opened ground with sesame and water, calls the event a sufficient warning, and renounces the world.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 confidence: high

Zu'n Nun reports seeing a blind bird fall from its nest; the ground splits and gold and silver trays emerge with sesame and water, leading him to renounce the world and remain at the door of divine mercy.

Zu'n Nun interprets the blind bird's miraculous provision as sufficient warning and renounces the world.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: high

A wandering dervish appears at Attar's shop, contrasts his light bundle with Attar's valuable drugs, asks what Attar will do when it is time to go, and Attar abandons his business and the world.

The dervish's challenge about departing with possessions leads Attar to abandon business and enter religious life.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: medium

A wandering dervish pauses at the door of Attar’s shop, silently regards him, and his eyes fill with tears.

Attar’s movement from worldly business to religious life follows the dervish’s warning about possessions and mortality-like departure.
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Mystics and Saints of Islam CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2248-2328 confidence: high

Habib remits all debts, invites debtors to reclaim their bonds, gives away his accumulated wealth, builds a hermitage on the banks of the Euphrates, spends nights in prayer, and attends Hasan Basri's instruction.

Habib remits debts, returns bonds, gives away all accumulated wealth, builds a hermitage by the Euphrates, and devotes nights to prayer.
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Mystics and Saints of Islam CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2248-2328 confidence: medium

Habib remits all debts owed to him, announces that debtors may take back their bonds, and gives away all the wealth he had amassed.

Habib remits debts, gives away his wealth, builds a hermitage by the Euphrates, spends nights in prayer, and resolves to give up the world and live to God.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 confidence: medium

After his father's death and the Samanide fall, Avicenna leaves Bokhara, goes to Jorjan, stays at Mamoun's court, refuses Sultan Mahmoud's summons, and is sought by descriptions and drawings for arrest.

Avicenna refuses Sultan Mahmoud's request, leaves Jorjan, and is pursued through descriptions and drawings sent for his arrest.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: high

Avicenna's poem presents the soul as a rare uncaptured dove descending from heaven, unwillingly joining the body, becoming familiar with the world, and forgetting the protected park.

The poem describes the soul descending from heaven, being detained in the body and world, remembering the protected park, and approaching departure toward the spiritual world.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: high

Avicenna’s poem says the soul descended from heaven like a rare uncaptured dove, entered union with the body, grew accustomed to the world, and forgot the protected park of heaven.

The poem describes the soul’s descent from heaven, its union with the body, its longing for the protected park, and its approaching departure toward the spiritual world.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

Avicenna leaves Hamadan secretly after liberation with his brother, disciple Joujani, and two servants, all disguised as Sufis; after a painful journey they reach Ispahan, where Ala-ed-Dowla receives them and Avicenna continues philosophical discussions and composes the Shifa and Najat.

Avicenna and his four companions leave Hamadan secretly after imprisonment, all disguised as Sufis.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

Avicenna, after liberation from imprisonment by Ala-ed-Dowla, secretly leaves Hamadan with his brother, Joujani, and two servants, all disguised as Sufis, and reaches Ispahan where Ala-ed-Dowla receives him kindly.

Avicenna secretly leaves Hamadan after imprisonment with companions disguised as Sufis.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: high

A deep unrest and thirst for peace lead Ghazzali to resign his appointment and enter religious seclusion at Damascus and Jerusalem, together with pilgrimage to Mecca and Medina, lasting nearly ten years.

Ghazzali's unrest and thirst for peace lead him to leave his appointment for seclusion in Damascus and Jerusalem and pilgrimage to Mecca and Medina.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: medium

Near the close of life Ghazzali again resigns his post, gives himself to contemplation in Tus, spends his remaining days in devotional exercises, Sufi fellowship, and religious instruction of the young, and dies devoutly in A.D. 1111.

Toward the end of life, Ghazzali again resigns and gives himself to contemplation, devotion, Sufi fellowship, and instruction in Tus.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: high

A deep unrest and thirst for peace led Ghazzali to give up his appointment and enter religious seclusion at Damascus and Jerusalem; this, with pilgrimage to Mecca and Medina, lasted nearly ten years.

Ghazzali leaves his appointment after inner unrest and seeks religious seclusion at Damascus and Jerusalem, together with pilgrimage to Mecca and Medina.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: high

The Sheikh dreams he is fated to leave Mecca for Roum and become an idolater; he tells four hundred disciples he must go to Roum to have the dream explained, and they accompany him.

The Sheikh's distressing dream says he must leave Mecca for Roum and become an idolater; he then travels with his disciples to have the dream explained.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: medium

The Sheikh dreams he is fated to leave Mecca for Roum and become an idolater; he tells four hundred disciples he must go to Roum to have the dream explained, and they accompany him.

The narrative moves from Mecca and the Kaaba to Roum and the Church, then back toward Mecca and the sacred House after repentance and divine guidance.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: high

He dreams he is fated to leave Mecca for Roum and become an idolator; on waking he decides to go to Roum for the dream’s explanation, accompanied by four hundred disciples.

The Sheikh dreams he must leave Mecca for Roum and then undertakes the journey with his disciples to understand the dream.
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Mystics and Saints of Islam CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL.; lines 3728-3758 confidence: high

The converted woman tells Sheikh Sanaan she cannot bear absence, bids farewell, asks pardon, dies, and is described as a drop returning to the ocean.

The woman says she is going to leave the dusty and bewildering world and then dies.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 confidence: high

At twenty-one Mullah Shah leaves relatives and country, goes to Balkh, continues studies in Kashmir, and resolves to go to Lahore to seek the saint Sheikh Mian Mir because of his thirst after truth.

Mullah Shah leaves family and country, travels for study, and seeks Mian Mir because of an irresistible thirst after truth.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 confidence: medium

Mullah Shah carries self-isolation so far that he closes the door of his house and receives only intimates at fixed times.

Mullah Shah closes his door, limits access, refuses the role of a convent-building sheikh, and poetically prefers desert and open country over mosque or dervish-convent.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 confidence: high

Dara-Shikoh is religiously inclined, prays and meditates at night, becomes curious about Mullah Shah, and leaves the palace one night with Mujahid to visit him.

Dara-Shikoh leaves his palace at night to visit the retired Mullah Shah because he is drawn toward God and seeks a spiritual guide.
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Mystics and Saints of Islam CHAPTER XV / CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS; lines 5305-5393 confidence: medium

The author states that such transformation marked Islamic saints and mystics apparently without Christian contact, then recounts Al-Fudail: a highwayman hears a Koranic verse, responds, shelters in a ruin, hears travellers fear him, turns to God, assures them, becomes an ascetic saint, and shuns the world like carrion.

The converted figures abandon robbery, the chase and princely setting, worldly academic glory, or business, and turn to asceticism, piety, meditation, or renunciation.
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Mystics and Saints of Islam CHAPTER XV / CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS; lines 5305-5393 confidence: high

Al-Fudail turns his heart to God, reassures the travellers, lives thereafter as an ascetic, and is ranked among the greatest saints; a saying attributed to him rejects the world as defiling.

Al-Fudail leaves violence for asceticism, Ibrahim leaves princely life and Khorassan, Ghazzali renounces worldly glories and pleasures, and Attar abandons his business.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 confidence: high

Bayazid is pious as a child, reads a verse from Luqman about serving God and parents, asks its meaning, goes home, and his mother gives him up to the Lord and renounces her rights over him.

Bayazid's mother gives him to the Lord, and he later leaves his village for thirty years of barefoot ascetic life in the deserts of Syria.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 confidence: medium

As a child, Bayazid studies the Koran; after hearing the verse about serving God and parents explained, he asks his mother whether she will give him to God or ask God to give him to her, and she gives him up to the Lord.

Bayazid's mother releases him to God, after which he leaves his village and lives as an ascetic for thirty years.
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Poems from the Divan of Hafiz FROM THE DIVAN OF HAFIZ / XVIII / XXIII / XXVII; lines 2305-2334 confidence: high

The speaker says the friend has fled, compares her rising from his breast to smoke above flame, and describes Love’s divine cup filled with the bitter wine of Separation.

The passage repeatedly states that the friend has fled, vanished, given farewell, and said she goes; the final nightingale also flees.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 confidence: medium

Hafiz’s laments for his son and wife describe the son as easy to depart but leaving the speaker the harder pilgrimage, and the wife as setting out on a longer journey.

The son’s death or absence is called a departure that leaves the harder pilgrimage, and the wife is described as setting out on a longer journey.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 confidence: medium

The passage quotes Hafiz: “My beloved is gone and I had not even bidden him farewell!”

The quoted passages frame the beloved, son, and wife as departed figures, with the son’s loss leaving a harder pilgrimage and the wife beginning a longer journey.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 128-213 confidence: medium

The sons’ mother lifts her veil and appeals to the people; the inhabitants release her and her sons, drive Sheikh Hussein into exile, and later submit when he returns with Abu Said’s army.

Sheikh Hussein is driven into exile and returns with an army; Abu Ishac loses Shiraz, returns and captures it, and later seeks refuge again in Isfahan.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 289-349 confidence: medium

“The world,” he said, “is like unto the shadow of a cloud and a dream of the night”; Shah Shudja also says he is “about to fare upon a long journey,” warns Ahmed not to be a “sower of discord,” invokes God’s reproach, and tells him to go to Kerman.

A dying Shah Shudja says he is about to fare upon a long journey.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 289-349 confidence: medium

Shah Shudja says the world is like “the shadow of a cloud and a dream of the night,” says he is about to fare on “a long journey,” warns against discord, invokes God’s reproach, and tells Ahmed to go to Kerman.

Shah Shudja, while dying, describes himself as about to fare upon a long journey.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 415-498 confidence: medium

After returning from a journey, Hafiz remains in the vizir’s house and says: “An officer of my judge stands, like a serpent, in ambush upon the path... hurries me back into my prison.”

Hafiz says the road is not of his choosing; a judge’s officer ambushes the path like a serpent, blocks passage beyond the master’s threshold, and hurries him back into prison.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 confidence: high

“My bosom cannot endure the sorrows of exile; let me return to mine own city.”

Hafiz’s Yezd stay produces homesickness and a wish to return; his India journey fails and he returns; later verses speak of returning to Shiraz through Mansur’s favor.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 confidence: medium

Hafiz visited Shah Yahya at Yezd, found the reward inadequate, and wrote that while with him his cup was never filled with wine.

Hafiz repeatedly leaves or attempts to leave Shiraz for rulers’ courts or India, but the passage emphasizes disappointment, homesickness, accident, and return home.
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Poems from the Divan of Hafiz INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 confidence: high

The heart expects rest in the city, but the lady is addressed to a distant bourne and journeys far away.

The beloved is said to be bound for a distant bourne, journeys far away, and causes days of absence and nights of separation.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: high

The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, asks wind for the beloved hair’s musk fragrance, and describes tears of heart’s blood.

The passage repeatedly frames love through difficult ways, road and hostelry imagery, a command to bind the burden and depart, and the claim that Love’s road has no halting-place.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: high

The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, seeks fragrance from the beloved’s musk-scented hair, and weeps tears of heart’s blood.

The passage repeatedly frames love as a hard road with travelers, hostelry, renewed burden, departure, and no halting-place on Love’s road.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 confidence: high

The nightingale nourishes the red rose with heart’s blood, wind winds thorns around the nightingale’s heart, the wind of Death sweeps hopes away, a departing beloved leaves the harder pilgrimage, and the camel-driver is asked to help lift the fallen load.

The departing beloved leaves the speaker the harder pilgrimage, and the speaker asks the camel-driver for help on the road.
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Poems from the Divan of Hafiz XLIII / NOTES / XVIII / XXIII; lines 3553-3644 confidence: medium

An omen can be taken by opening the Koran or another accredited book, including the Divan of Hafiz, pricking a pin into the page, and following the indicated verse; this is often used before a journey.

The passage says omens are taken before journeys, stars are consulted for favorable enterprise dates, and a Sultan's raid proceeds after an omen is reinterpreted favorably.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: medium

The turning wheel and Heaven's wheel of Fate will change; a pilgrim nearing Mecca is wounded by maghilan, but the desert blooms again.

A pilgrim nearing Mecca is wounded by thorns, and the broader stanza says the goal is far, the road perilous, and every path leads to one abode.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2465-2492 confidence: medium

Hafiz rises from darkness, summoned by melody near the addressee’s lips; his pathway leads back to darkness, and the final command is to sing farewell.

Hafiz rises from darkness when summoned by melody and then has a path back to darkness, followed by farewell.
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Poems from the Divan of Hafiz XXXIII / XXXIV / XXXVI / XXXVII; lines 2672-2709 confidence: medium

"fill a golden goblet up" before "A grimmer Cup-bearer" throws dust into the skull's cup; all must come to the "Vale of Silence."

The speaker urges filling the wine cup before the grimmer cup-bearer brings dust and before all go to the Vale of Silence.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: medium

On the fortieth morning Shakh-i-Nahat accepts Hafiz, but he chooses to complete his vigil because he now desires to become a poet.

Although Shakh-i-Nahat accepts Hafiz, he insists on keeping his fortieth vigil because he is now filled with desire to become a poet.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 confidence: high

Hafiz accepted, settled affairs in Shiraz, used some of the Sultan’s money to pay debts and give gifts to his sister’s children, and set out.

Hafiz accepts a distant invitation, sets out from Shiraz, reaches Lar and Hormuz, boards a ship, then leaves after a storm and returns to Shiraz.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 confidence: high

Mahmud Shah Bahmani hears of Hafiz's fame, orders Mir Feiz Allah Inju to send travel money, and Hafiz accepts, settles affairs, pays debts, gives family gifts, and sets out.

Hafiz receives a royal invitation, sets out from Shiraz, is delayed by loss of funds and a storm, and returns instead of completing the journey.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3343-3383 confidence: high

“The allusion is to the expulsion of Adam from the Garden of Eden.”

The note explicitly identifies an allusion to Adam's expulsion from the Garden of Eden.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3343-3383 confidence: high

"The allusion is to the expulsion of Adam from the Garden of Eden."

The note explicitly says the stanza alludes to the expulsion of Adam from the Garden of Eden.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: medium

After mastering the first two systems and finding the problem unsolved, Ghazzali judges philosophy incompetent, seeks a higher faculty, treats Sufi wajd as revelation, renounces his Bagdad professorship, retires at Jerusalem and Damascus, and makes pilgrimage to Mecca.

During his search, Ghazzali renounces his professorship, enters devotional retirement in Jerusalem and Damascus, and performs pilgrimage to Mecca.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: high

After mastering theology and philosophy and finding the problem unresolved, Al Ghazzali turns to a faculty higher than reason; Sufi intuition or ecstasy is a kind of revelation to him; he renounces his Baghdad professorship, retires at Jerusalem and Damascus, and makes pilgrimage to Mecca.

Al Ghazzali leaves his prestigious professorship, enters devotional retirement at sacred cities, and performs the pilgrimage to Mecca during his search.
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The Confessions of Al Ghazzali INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 confidence: medium

The brother asks Ghazzali to explain religious sciences, theological doctrines, his search for truth among sects, his relation to theology, Ta'limites, philosophy, Sufism, and his teaching posts.

The passage speaks of climbing from low traditional belief to the summit of assurance and breaking the fetters of hereditary belief.
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The Confessions of Al Ghazzali INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 confidence: medium

The “thirst for knowledge” was innate, “implanted by God,” and he “broken the fetters of tradition” after boyhood.

The narrator says he broke the fetters of tradition, freed himself from hereditary beliefs, and examined how parental instruction shapes children’s religion.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: high

The narrator takes refuge in God, says God made easy the sacrifice of honors, wealth, and family, publicly announces pilgrimage to Mecca, and secretly resolves to go to Syria.

The narrator sacrifices honors, wealth, and family expectations, leaves Bagdad, and gives up his fortune.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: high

The narrator takes refuge in God, who hears him and makes easy “the sacrifice of honours, wealth, and family.”

The narrator gives up honors, wealth, and public position, leaves Baghdad, and enters disciplined retreat and devotional practice.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 912-1004 confidence: high

The narrator's faith in God, Inspiration, and Last Judgment is confirmed; he sees salvation as requiring devotion, conquest of passions, renunciation, meditation on God, and sacrifice of honors and riches.

The narrator concludes that success requires sacrificing honors and riches, severing worldly ties, leaving Baghdad, and breaking chains of covetousness.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 912-1004 confidence: medium

The narrator states that salvation requires devotion, conquest of passions, renouncement and detachment from the world, turning toward eternity and meditation on God, and sacrifice of honours and riches.

The narrator concludes that salvation requires detachment from the world and sacrifice of honours and riches, and he considers leaving Bagdad and giving up everything.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 confidence: high

Shems leaves Qonya after his first visit, returns to Damascus, and Jelāl is left in uneasiness and excitement.

Shems leaves Qonya for Damascus, and his departure leaves Jelāl uneasy and excited.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: medium

Jelāl sends Sultan Veled to Damascus; he finds Shemsu-’d-Dīn in an inn playing backgammon with a young Firengī saint, brings him back to Qonya, and Jelāl embraces him with renewed devotion.

Jelāl sends Sultan Veled to Damascus to bring Shemsu-’d-Dīn back, and Sultan Veled escorts him back to Qonya while Jelāl receives him with an embrace and increased devotion.
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The Mesnevi CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4500-4638 confidence: low

Jelāl begins an anecdote about Abū-’l-Lays of Samarqand, who travels about twenty years for study, partly at Mekka, returns home, goes to the riverside for ablution, and is recognized by an old woman among laundry workers.

Abū-’l-Lays travels for about twenty years for study and is recognized at the edge of his native place on return.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: high

On Arif's last journey, at Aq-Seray, he spends a night weeping and sobbing in sleep; in the morning he tells his friends he had seen a strange dream.

Arif dreams of a paradise-like garden with heavenly beings and sees Jelaluddin, who tells him his term has ended and he must come; Arif then says it is time for his journey to heaven.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: high

‘Ārif says death is the only remedy, recalls outward and inward journeying, says the body impeded him, and longs to go to the future state with his father and grandfather.

‘Ārif calls death the only remedy, says he will go to the future state, and later announces that the hour of departure is at hand.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: medium

‘Ārif asks what birds have come; his eyes fix on angelic visions, he starts as if to fly, and the gathered disciples weep.

Near death ‘Ārif sees birds or angelic visions and moves as though about to fly.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: high

‘Ārif says there is no remedy but death; he has journeyed outwardly and inwardly; he wishes to go to the future state and be with his father and grandfather.

‘Ārif explicitly calls for death as the remedy and says he will wend his way to the future state to rejoin father and grandfather.
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The Mesnevi CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 5175-5280 confidence: low

Bahā Veled, his mother, and two sons left Balkh before it was taken and devastated by Jengīz Khān.

Bahā Veled departs Balkh with family members shortly before the city is taken and devastated by Jengīz Khān.
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The Mesnevi CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 5175-5280 confidence: medium

Bahā Veled, his mother, and two sons leave Balkh before its conquest and devastation by Jengīz Khān; some family members are no longer mentioned afterward.

Bahā Veled leaves Balkh with close family members shortly before Jengīz Khān takes and devastates the city.
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The Mesnevi FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 937-987 confidence: medium

Friends take the Seyyid riding among vineyards; he thinks of secretly absconding to Qaysariyya; his beast rears, throws him, breaks his leg, and friends take him to a country-house where Jelāl is present.

The Seyyid thinks of absconding to Qaysariyya without telling anyone, and his beast immediately throws him and breaks his leg.
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The Mesnevi FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 937-987 confidence: high

When death approaches, the Seyyid tells his servant to prepare warm water and leave, commands him to proclaim that the stranger Seyyid has departed to the other world, and bolts the door.

At the time of death, the Seyyid instructs his servant to proclaim that he has departed to the other world.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 208-312 confidence: medium

Rumi is described as the youngest of three children; an elder daughter remained behind when Rumi's father and brothers left their native city, and Rumi was five years old when they left Balkh.

Rumi's family leaves Balkh and follows a named route through several cities before settling in Asia Minor.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 208-312 confidence: medium

The Kh’ārezm-shāh royal house was overthrown, and Balkh was destroyed by Jengīz Khān in A.D. 1211.

Jelāl leaves Balkh as a child, and the surrounding account describes political overthrow and destruction of Balkh.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: high

“From reed-flute hear what tale it tells; / What plaint it makes of absence’ ills”; the flute says it was torn from its jungle-bed.

The reed-flute says it was torn from its jungle-bed, and the passage states that one snatched far from home longs to return.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: high

The reed-flute says it was torn from the jungle-bed, makes men's and women's eyes weep, and says one snatched from home longs to return.

The reed-flute is torn from its reed-bed, laments absence, and states that one snatched far from home longs to return.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium

The Vazīr is shortsighted against the Ancient of Days; God creates ten thousand worlds from nothing by breath and word; the world is a finite prison-den around the soul, from which the addressee is urged to escape.

The world is called a prison-den around the soul, the addressee is urged to arise and escape, and the soul is said to lift one to heaven’s highest home.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 confidence: medium

The Vazir devises a stratagem, withdraws into solitude for more than forty days, and followers mourn him as teacher, pastor, feeder, and tutor.

The Vazir withdraws from public life into a cell or hermitage for more than forty days, causing followers to seek his return.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: medium

The Vazir speaks from his cell, says Jesus commanded seclusion, refuses further discourse, bids farewell, and claims his journey is to heaven and Jesus’s right hand.

The Vazir claims Jesus commanded seclusion and then announces farewell, a journey to heaven, and enthronement at Jesus’s right hand.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: medium

The Vazir speaks from his cell, claims Jesus commanded seclusion from friends and kin, says he will no longer converse with mortals, and describes a journey to heaven and sitting on Jesus's right hand.

The Vazir claims a command to seek seclusion, end discourse with mortals, and journey to heaven to sit near Jesus.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: medium

The ambassador asks how a soul comes “from heaven” to earth and how “so great a bird” can be “cooped up in a cage.”

The ambassador asks how a soul can come down from heaven to earth and compares the soul to a great bird confined in a cage.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 confidence: medium

The tale “The Merchant and the Parrot” begins: a merchant owns a wise caged parrot, plans a journey to Hindustan, asks what gifts to bring, and addresses the parrot.

At the beginning of the tale, the merchant prepares to journey to Hindustan and asks members of his household, including the parrot, what gifts they desire.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 confidence: medium

The merchant prepares to journey to Hindustan for rich wares, asks his male and female slaves what gifts they want, and asks the parrot what it wants from Hind.

The merchant prepares to journey to Hindustan and asks his slaves and parrot what gifts he should bring them.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 confidence: high

The addressee is told to adopt a dervish frock and weep. Adam is saved by tears after coming down from Eden; descendants of Adam should seek pardon with burning heart and moist eyes.

Adam is said to have come down to the nether world, been shut out from paradise, and been saved from blame by tears; his descendants are told to seek pardon likewise.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 confidence: medium

The addressee is urged to adopt the dervish frock and weep. Adam was saved from blame by tears, came down from paradise to the lower world to weep, and his descendants should seek God’s pardon with burning heart and moist eyes.

Adam is described as driven down from paradise and saved from blame by tears, and descendants are told to seek pardon like him.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 confidence: high

“Our merchant the parrot cast out from his cage. / The parrot flew up”

The parrot is believed dead, is cast from the cage, flies to a tree, and says it learned to counterfeit death to free itself.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 confidence: medium

A speaker bids farewell to a dear master, invokes freedom at the coming judgment, says he has flown from tyranny’s chains through the master, gives the merchant advice, and flies away shouting goodbye.

The departing speaker leaves after liberation and advice, and the merchant explicitly treats his action as a useful lesson and pattern for imitation.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 confidence: high

“From tyranny’s chains, now, through thee, have I flown.” He gives the merchant advice and flies away saying goodbye.

A freed speaker leaves after escaping chains and the merchant interprets the act as a pattern to imitate for heavenly bliss.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: medium

The post elects what will not decay and is buried like a corpse in hopes of resurrection at the judgment day; the poet draws a lesson about breaking with earthly things after the Lord’s call.

The passage generalizes that anyone called by the Lord breaks with earthly things and prepares the path to travel.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 confidence: medium

"Thy worldly journey's over, other path now take"; "The past and future both are curtains hiding God"; "Set fire to both of them."

Umar explicitly says the harper's worldly journey is over and commands him to take another path.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10836-10930 confidence: medium

The husband asks whether the wife is prepared for the tomb, tells her to cease contention against the Lord, and warns that he will quit the tent forever if she does not hold her peace.

The husband warns that if contention continues he will leave the tent forever and no longer be the wife’s spouse.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11545-11643 confidence: medium

The Arab man carries the water-pot by day and night, anxiously guards it from breaking, and his wife prays for his protection and the pot’s security.

The Arab man takes the water-pot, travels by day and night, anxiously protects it from breaking, and his wife prays against thieves.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11545-11643 confidence: medium

The Arab man takes the water-pot, travels by day and night, guards it from breaking, while his wife prays for him and the pot, calling a pearl a drop from the fount of life and from non-existence.

The Arab man departs with the pot, travels by day and night, fears its breaking, and guards it from theft while his wife prays for its safety.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: high

In A.H. 605 he preaches against the king’s and courtiers’ innovations and against philosophers and rationalists; courtiers call him an intriguer; the king offers him sovereignty; he refuses earthly greatness and says he will leave the country.

Bahā’u-’d-Dīn Veled leaves Balkh after conflict with the court, and the narrator explicitly compares this departure to Muhammad’s flight from Mecca to Medina.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: high

Courtiers accuse him of intrigue; the king offers him sovereignty; Bahā’u-’d-Dīn Veled says he has no concern with earthly greatness, is a poor recluse, and will leave the country.

Bahā’u-’d-Dīn Veled leaves Balkh after conflict with rulers and before the reported Mongol destruction of the city.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: medium

Bahā’u-’d-Dīn Veled goes from Bagdād to Mekka, performs the greater pilgrimage, proceeds to Damascus and Malatia, and hears there of Jengīz’s death.

After departing Balkh, Bahā’u-’d-Dīn Veled travels through major religious and political centers, performs the greater pilgrimage at Mekka, and later leads colleges.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 confidence: medium

Disciples raise a threatening tumult; Shemsu-’d-Dīn mysteriously disappears; Jelāl adopts a drab hat and wide cloak as mourning signs.

Shemsu-’d-Dīn mysteriously disappears, and Jelāl adopts specific garments as mourning signs that become associated with the dervish order.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 confidence: medium

Shemsu-’d-Dīn disappears after disciples become threatening; Jelāl adopts drab hat and wide cloak for mourning, institutes music and dancing, and critics compare his supposed madness to accusations once made against the Prophet.

Shems mysteriously disappears, after which Jelāl adopts distinctive mourning garments associated with the dervish order.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: high

The prince thanks Sa’dī with presents; Sa’dī later goes to Qonya, kisses Jelāl’s hand, and is received by the dervish circle.

Sa’dī travels to Qonya to meet Jelāl, the Bakharz Sheykh urges capable friends to set out to visit him, and Muzahhiru-’d-Dīn later travels to see him and convey greetings.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: medium

Shemsu-'d-Din Hindi asks Sa'di for a sublime Persian ode; Sa'di selects Jelal's ode beginning, “Divine love's voice ... We're bound for heaven,” and praises Jelal as a monarch in Rome.

The ode selected by Sa'di begins with divine love's voice sounding and the speakers being bound for heaven, with departure witnessed.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 confidence: medium

The merchant travels to the city, finds the dervish, is addressed by him, then is embraced and kissed; the dervish tells him to look and see Jelāl, his Lord, Teacher, and spiritual Master, in holy dance and sacred music.

The merchant leaves to seek the offended dervish, returns to Qonya, gives to the disciples, settles there, and becomes a member of the fraternity of Pure Lovers of God.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2057-2175 confidence: medium

A young merchant near Jelāl’s college, a sincere disciple, desires to voyage to Egypt; his friends try to dissuade him, and Jelāl strictly prohibits the voyage.

The merchant undertakes a voyage after Jelāl’s prohibition, is captured and imprisoned, and repents during forty days of confinement.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2057-2175 confidence: medium

A young merchant near Jelāl’s college becomes his disciple and desires to voyage to Egypt; friends try to dissuade him, and Jelāl strictly prohibits the journey.

The young merchant disregards Jelāl’s prohibition, secretly departs, is captured, endures forty days in prison, repents, and receives guidance leading to release.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 confidence: medium

The recovered Firengī prince offers a reward; the young merchant asks for freedom to rejoin his teacher, recounts his disobedience, vision, and Jelāl’s assistance, and the Firengī audience becomes believers without seeing Jelāl.

The young merchant returns after disobedience, vision, sea voyage, captivity, and dungeon; Jelāl counsels him to remain home, earn lawfully, and practice contentment.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3767-3892 confidence: high

A handsome youth appears at the door; he identifies himself as ‘Azrā’īl, the angel of departure and separation, come by divine command.

The passage names ‘Azrā’īl as the angel of departure and separation, Jelāl says departure is inevitable, and the heavenly cry says believers depart from one habitation to another abode.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3767-3892 confidence: high

A handsome youth appears at the door; he identifies himself as ‘Azrā’īl, the angel of departure and separation, come by divine command.

A handsome youth appears, identifies himself as ‘Azrā’īl, and says he has come by divine command; Jelāl welcomes him as messenger of his King.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3767-3892 confidence: high

The stranger says: “I am ‘Azrā’īl, the angel of departure and separation.”

The angel identifies himself as the angel of departure and separation; Jelāl says departure is inevitable; the heavenly cry says believers depart from one habitation to another abode.
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The Mesnevi The Mesnevi, Book I, Proem, The Reed-Flute confidence: high

The reed-flute tells of absence from its reed-bed and voices the grief and joy of the absent lover.

The reed-flute's song begins from separation and turns absence into the desire for return.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14765-14911 confidence: high

Sleep is called Death's brother; the Seven Sleepers are cited from Qur'an xviii. 8-25; Abu-Bekr is Muhammad's Cave-Mate during the Emigration, when they concealed themselves in a cave and Muhammad said God was third in the party.

Muhammad and Abu-Bekr quit Mecca during the Emigration and conceal themselves in a cave, with God described as present with them.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 confidence: medium

“Spirits are set free every night from this cage” and the gnostic is “Like a pen in the controlling hand of the Lord.”

The cited verses describe spirits being freed every night from the body's snare or cage and forgetting worldly social conditions.
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The Mystics of Islam FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 confidence: medium

Nöldeke's derivation from sūf, wool, is presented; the name was originally applied to Moslem ascetics who, in imitation of Christian hermits, wore coarse woollen garb as a sign of penitence and renunciation.

Early Sūfīs are described as wearing coarse wool as a sign of penitence and renunciation and as seeking salvation in flight from the world.
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The Mystics of Islam FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 confidence: medium

The passage reviews disputed derivations of Sufi and cites Nöldeke's conclusion that it derives from suf, wool, originally applied to Moslem ascetics who imitated Christian hermits by wearing coarse woollen garb as a sign of penitence and renunciation.

Early Sufis are described as seeking salvation in flight from the world and wearing coarse woollen garb as a sign of penitence and renunciation.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 confidence: medium

The training includes fasts, vigils, silence, solitary meditation, and battle against oneself; the Path is discussed under poverty, mortification, trust in God, and recollection.

Poverty is described as detachment from worldly goods, and examples show minimal possessions associated with salvation or preference in Paradise.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: high

Ibrāhīm ibn Adham appears in Muslim legend as “a prince of Balkh who abandoned his throne and became a wandering dervish--the story of Buddha over again.”

Ibrāhīm ibn Adham is described as a prince who abandoned his throne and became a wandering dervish, explicitly compared with the Buddha story.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: high

Ibrāhīm ibn Adham appears as “a prince of Balkh who abandoned his throne and became a wandering dervish--the story of Buddha over again.”

Ibrāhīm ibn Adham is described as a prince who abandons his throne and becomes a wandering dervish, and the passage explicitly compares this to the Buddha story.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: medium

Islam’s receptivity to foreign ideas is acknowledged, but Sufism should not be identified with absorbed ingredients; mysticism had internal Islamic seeds, including ascetic revolt and later movements toward intuitive knowledge and emotional faith.

The passage describes the oldest type of Sufism as an ascetic revolt against luxury and worldliness.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: medium

Súfíism is called tasawwuf; the name is connected with súf, wool, and a Persian sect that broke from orthodox Muslim religion, rejected costly robes, and wore white wool garments.

The early sect is described as breaking away from orthodox religion, ignoring costly robes and worldly ostentation, and adopting white wool garments.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

Al-Halláj recites a line about drinking from God’s cup, says he did not distinguish pleasure and pain, and describes the way to God as two steps out of this world and the next.

Al-Halláj’s saying states that the way to God is one step out of this world and one step out of the next world.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

“The way to God is two steps: one step out of this world and one step out of the next world, and lo! you are there with the Lord!”

Al-Halláj’s saying frames the way to God as leaving this world and then the next world.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: medium

Bahaū-'d-Dín gave offense to the reigning king, or according to another account provoked royal jealousy; he then left Balkh with his family and settled at Nishapur.

The family leaves Balkh after conflict or jealousy involving the king and later moves to Qonia after Balkh's destruction.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: medium

Bahaū-'d-Dín, a learned man, gives offense to the king according to one account, while another account cites royal jealousy; he leaves Balkh with his family and settles at Nishapur.

The family leaves Balkh after an offense to, or jealousy by, the reigning king and later moves onward after Balkh's destruction.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 confidence: high

Jalál's scholars protest the relationship; Shams flees to Tabrīz, Jalál follows and brings him back, Shams later departs to Damascus, and the narrator says Shams likely died violently though details are unclear.

Shams flees to Tabrīz, Jalál follows and brings him back, and Shams later departs to Damascus.
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The Persian Mystics: Jalálu'd-dín Rúmí SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS; lines 2023-2042 confidence: medium

Under 'WHITE NIGHTS,' every night the addressed Thou frees spirits from the body's snare; spirits are released from the cage, made pure like erased tablets, and prisoners and kings forget prison or majesty at night.

The passage repeatedly describes spirits being freed each night from the body, snare, and cage.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: high

The addressee has departed to the Unseen, broken the cage, taken to the air, and journeyed toward the world of Soul.

The addressee departs to the Unseen, breaks a cage, takes to the air, flies into the Void, and goes toward the world of Soul and Rose-Garden.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: high

The addressed figure departs to the Unseen, breaks a cage, flies toward the world of Soul, is likened to a captive falcon hearing the falcon-drum, and goes like a nightingale to the Rose-Garden.

The addressed figure departs to the Unseen, breaks a cage, takes to the air, flies into the Void, and journeys toward the world of Soul.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 confidence: high

Title: “THE JOURNEY TO THE BELOVED”; opening summons: “O lovers... abandon the world” and “The drum of departure... from heaven.”

The passage repeatedly names departure, urges abandonment of the world, presents a driver with camels, and describes souls setting off.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 confidence: high

“O lovers, O lovers, it is time to abandon the world: / The drum of departure reaches my spiritual ear from heaven.”

The passage explicitly says it is time to abandon the world and repeatedly names the sounds of departure.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: medium

While making pilgrimage to Mecca, Jámí suffers from the mutilation of a passage from Silsilah al-Dhahab; N'imat-i Haidarí had accompanied him to Baghdad, quarrelled, left the band, and the altered passage was shown to Shí'a as Jámí's work.

Jámí travels on pilgrimage to Mecca, described as the holy city of Islam, and is received with honor on the journey.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: medium

Jámí continues toward Mecca and receives honours; he avoids the Sultan of Rúm’s offer of five thousand gold pieces, resists Hasan Beg’s overtures, travels to Khorasan, and receives costly presents.

Jámí avoids the Sultan of Rúm’s munificence and Hasan Beg’s attempts to keep him, and later retires from public life.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: high

The king learns of the attachment, admonishes his son, the sage adds counsel, and the lovers flee across desert and sea to a wonderful island of earthly delights.

After the king and sage admonish Salámán, the lovers flee the city across desert and sea to an island of earthly delights.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: medium

After a year together, their attachment reaches the king; the ruler admonishes his son, the sage adds counsel, and the lovers flee the city across desert and sea to an island of earthly delights.

The lovers flee the city after admonition and cross desert and sea to an island of earthly delights.
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The Persian Mystics: Jámí REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 confidence: medium

Wámik answers that he would fly with Azra to the desert, to a remote fountain where no human face would be met for many leagues.

Wámik wishes to fly with Azra to a desert fountain beyond human contact and remain there forever gazing on the beloved.
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The Persian Mystics: Jámí THE BABY DARLING / LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE; lines 894-925 confidence: high

When the speaker thinks upon the moon his soul relapses; when he looks, he says, 'I leave both worlds behind to follow her!'

The speaker says that when he looks upon the moon-like figure, he leaves both worlds behind to follow her.
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The Persian Mystics: Jámí THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED; lines 1379-1459 confidence: medium

The final stanza says hearts unwounded by love are soulless clay and urges the addressee to turn from the world to the world of Love.

The addressee is urged to turn wandering feet away from the world and come to the world of Love.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 confidence: high

The way has been blazed on earth, sages place the pateran at every crossroad, many push darkened doors aside, none return to tell of that way, and the note explains pateran as a leaf travelers placed at crossroads to show followers the way.

The way is marked by sages at crossroads, yet darkened doors are crossed by many and none return to tell of the way.
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The Sufistic Quatrains of Omar Khayyam ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII. / XVII. / XVIII.; lines 2536-2605 confidence: medium

The stanza addresses the beloved to fill the cup, clearing today of past regrets and future fears; the supplied original urges the friend not to suffer anguish about tomorrow, to use present moments, and says that after departure from earth they will be equal with those of seven thousand years ago.

The beloved or friend is urged to fill the cup and avoid anxiety about tomorrow because the speaker may soon depart from earth and join the ancient dead.
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The Sufistic Quatrains of Omar Khayyam ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 confidence: medium

Old Khayyam invites the addressee to come, leave the lots of Kaikobad and Kaikhosru forgotten, and not heed Rustum or Hatim Tai.

The speaker invites the addressee to leave remembered lots behind and go to a strip of herbage dividing desert from cultivated land, where slave and sultan are scarcely known.
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The Sufistic Quatrains of Omar Khayyam ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 confidence: medium

“some Strip of Herbage strown, / That just divides the desert from the sown” where slave and sultan are scarcely known.

The speaker proposes going to a strip of herbage between desert and cultivated land where slave and sultan are scarcely known.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 confidence: high

The soul is told that if it could doff flesh and bone it would soar about the heavenly throne; it left a starry home to dwell as an alien on earth.

The soul is described as coming from a starry home, dwelling as an alien on earth, and potentially soaring about the heavenly throne if freed from flesh and bone.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 confidence: medium

The soul is addressed as bleeding with pain and enduring fortune’s daily change; it came into the body though it must finally go forth again.

The soul is addressed as having come into the body and as having to go forth again.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: high

The world is described as a caravanserai and a pavilion of night and day, where many Jamshids and Bahrams have sat or lain.

The world is a caravanserai; the body is a tent lodging the spirit briefly; death moves the tent onward to another stage; other quatrains speak of departure and wandering.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: medium

The addressee must soon quit life, pass the veil, and know Allah’s secrets; the speaker urges pleasure because origin and destination are unknown.

The speaker says one must quit life, pass the veil, and know Allah’s secrets while not knowing whence one comes or whither one goes; another quatrain asks about rest and wandering.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: high

The body is a tent where the Sultan spirit lodges briefly; when the spirit departs, death as tent-pitcher strikes it and moves to another stage.

The spirit is called a Sultan lodging briefly in the body as a tent until death strikes the tent and moves onward.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: high

The world is called a caravanserai, a pied pavilion of night and day, a feast where a thousand Jamshids sat, and a couch where a thousand Bahrams lay.

The passage repeatedly depicts the world or body as a caravanserai, pavilion, couch, tent, lodging, or stage from which occupants depart.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 confidence: medium

Jewry has seen many prophets die; Sinai has seen many Moses figures mount the sky; many Caesars crossed Rome's forum and monarchs lie under Kasra's dome. The note says time is long and life short.

Many past figures have died or passed away, humans come briefly and pass, and the pilgrim who goes does not return.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 confidence: high

Jewry has seen many prophets die, Sinai many Musas, Rome many Caesars, and Kasra's dome many monarchs; the note says time is long and life short.

Past prophets and kings pass away; humans come briefly and pass away; pilgrims who go do not return.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: high

The seeker of Him is told to abandon child and wife, sever ties to life, and cut bonds as with a knife; the note cites Gulshan i Raz line 944.

The seeker of Him is commanded to abandon child and wife and cut life-bonds as with a knife.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 confidence: high

The speaker says not to forecast tomorrow's fears, since tomorrow they quit this inn and march with comrades of seven thousand years; the note cites Adam's creation and says to compare Hafiz, Ruba'i 10.

The passage says people will quit the inn and march with ancient comrades, and that one must go whether the earth is eternal or transient.
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The Sufistic Quatrains of Omar Khayyam EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII. / XIII.; lines 1075-1104 confidence: high

The world is a “batter'd Caravanserai” with doorways of alternating night and day; sultans with pomp stayed briefly and “went his way.”

The world is figured as a battered caravanserai where even sultans stay only briefly before going their way.
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The Sufistic Quatrains of Omar Khayyam EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII. / XVII.; lines 2518-2533 confidence: medium

"Think, in this batter'd Caravanserai / Whose Portals are alternate Night and Day"; sultans stay until a destined hour and depart.

The sultans remain only until their destined hour and then go their way.
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The Sufistic Quatrains of Omar Khayyam LXXI. / LXXII. / LXXIII. / LXXIV.; lines 1553-1574 confidence: medium

"The nightingale that in the Branches sang" is described as "flown again," with whence and whither unknown.

The nightingale that sang in the branches is said to have flown away, with whence and whither unknown.
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The Sufistic Quatrains of Omar Khayyam LXXVI. / LXXVII. / LXXX. / LXXXI.; lines 3918-4012 confidence: medium

Ramazan slinks away under departing day; the speaker stands alone in the potter's house among Shapes of Clay, including loquacious and silent vessels of many sizes.

Ramazan is described as hunger-stricken and slinking away, and a cited quatrain connects Ramazan's moon with restrictions on wine and drinking before the month.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15304-15431 confidence: medium

Some Rubaiyat warn of greatness and unstable fortune; Attar makes Nizam ul Mulk say in death agony: “Oh God! I am passing away in the hand of the Wind.”

Nizam ul Mulk's quoted deathbed words describe him as passing away in the hand of the Wind.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: medium

The ferrash of fate prepares the next halting-place and destroys the tent, glossed as the body, when the Sultan, glossed as the soul, arises.

The body is glossed as a tent destroyed by the ferrash of fate when the Sultan, identified as the soul, arises.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: medium

The ferrash of fate destroys the tent, identified as the body, when the Sultan, identified as the soul, arises for the next halting-place.

The note interprets a tent as the body, destroyed by fate when the Sultan, identified as the soul, arises for the next halting-place.
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The Sufistic Quatrains of Omar Khayyam OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 confidence: high

After the cock crows, those before the tavern shout for the door to open and say they have little time to stay and may not return after departure.

The tavern crowd says there is little while to stay and that after departure one may return no more; the Bird of Time has only a little way to fly.
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The Sufistic Quatrains of Omar Khayyam OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 confidence: medium

Morning in the bowl of night flings a stone that puts stars to flight; the Hunter of the East catches the Sultan’s turret in a noose of light.

The passage repeatedly uses awakening language at dawn and at the tavern, with a demand to open the door.
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The Sufistic Quatrains of Omar Khayyam PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2076-2236 confidence: high

A “Voice within the Tavern” cries: “When all the Temple is prepared within, / Why nods the drowsy Worshipper outside?”

Several cited lines combine dawn, tavern or wine summons, and statements about life's measure, little time to stay, or no return after departure.
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The Sufistic Quatrains of Omar Khayyam PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 confidence: medium

The quatrain locates the speaker along a strip of herbage dividing desert from sown land, where the names of slave and sultan are forgotten, and mentions Mahmud on a golden throne.

The strip between desert and cultivated land and the wilderness setting are places where slave and sultan are forgotten and simple provisions become paradise enough.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11733-11935 confidence: medium

Khayyam's body is a tent, the soul its inhabitant, annihilation its long home; when the soul leaves, slaves strike the tent and pitch it for the oncoming soul.

The body is a tent, the soul its inhabitant; the soul leaves the tent and annihilation is named as its long home.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 confidence: medium

The text advises not renouncing wine; roses and nightingales mark a fitting moment for drinking, and wine is said to contain the virtue of the water of life.

The speaker and addressee are repeatedly urged not to renounce wine, sadness is rejected, and the heart's path is preferred while life is brief.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: high

The heart is told to imagine the world as a furnished house, live joyously in a domain of disorder, rest there only two or three days, and then rise and go away.

The heart is told it rests in the world only two or three days before rising and going away; later quatrains describe leaving all, passing beyond, and taking a long road with no return.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: high

The heart is told to enjoy the imagined abundance of the world, realizing it rests there only two or three days before rising and going away.

The world is treated as a place of brief residence, after which the addressee rises, goes away, leaves all, and passes beyond.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: high

The speaker likens himself to a sparrow-hawk flying from this world of mysteries toward a higher world, but fallen below and leaving by the door through which he entered.

The speaker compares himself to a sparrow-hawk trying to fly away from this world of mysteries to a higher world, and another quatrain speaks of attaining the step of the eternal throne.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: medium

The departed have not returned to tell the secrets hidden behind the curtain; the speaker praises humility over prayer without sincerity.

The departed are said not to return to disclose secrets behind the curtain, and the lives of sleepers and the dead are contrasted with those who no longer return.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13486-13678 confidence: medium

At death, the speaker imagines body-particles detaching like dry leaves and joyfully passing through the universe before a mason sifts his dust.

The speaker imagines the soul going its way, old tent of the world being abandoned, body turning to dust, and people being transformed into pitchers in a potter's workshop.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13486-13678 confidence: medium

A friend is invited to come, ignore today and tomorrow, treat brief existence as spoils, and after abandoning the old tent of the world join those who left it seven thousand years ago.

The world is called an old tent to be abandoned; the speaker also describes a journey, buried people, the departed, and a desert of Not-being.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13486-13678 confidence: medium

The speaker invites a friend to ignore today and tomorrow, treat their short existence as spoils, and after abandoning the old tent of the world become companions of those who left seven thousand years ago.

The world is called an old tent that will be abandoned, after which the speakers will join those who left thousands of years earlier.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 confidence: high

An idol on a journey through the world is urged to draw salutary wine from a fountain-head into a pitcher before the potter makes another pitcher from the dust of the speaker and addressee; a cup is to be filled, drunk, and passed.

Multiple quatrains urge drinking, relieving grief, or establishing a foundation before death, time’s completion, unexpected calling, or forced departure.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10805-10910 confidence: medium

Khayyam is described as sweet and modest, more given to contemplation of divine things than worldly pleasures, and as a Mystic poet, skeptical and fatalistic philosopher, and Sufi.

After shared study and a common vow, the three friends separate and follow different life trajectories: mystical contemplation, statesmanship, and violent ambition.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 11006-11089 confidence: high

After leaving court, Hassan-Sebbah travels to Syria, adopts Ishmaelite dogmas, plans to import them into Persia with Sufi-aligned additions, returns concealed, and gathers recruits at Ispahan and Rhei.

After his court check, Hassan-Sebbah never again appears at court, travels to Syria, adopts new dogmas, and later gathers adherents in Persia.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 11006-11089 confidence: medium

After the check at court, Hassan-Sebbah travels to Syria, adopts Ishmaelite dogmas, returns to Persia in concealment, recruits malcontents, and fortifies himself with disciples at Mount Alamout, raiding nearby country for supplies.

Hassan-Sebbah leaves court, voyages to Syria, adopts sectarian dogmas, and returns to Persia to recruit followers.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4820-4867 confidence: medium

“Annihilation’s Waste,” “Well of Life,” and the “Caravan” drawing to the “Dawn of Nothing.”

The stanza refers to Annihilation’s Waste, tasting from the Well of Life, setting stars, and the Caravan drawing toward the Dawn of Nothing.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4820-4867 confidence: medium

Variant describes “Annihilation's Waste,” the “Well of Life,” setting stars, and the Caravan drawing to the “Dawn of Nothing.”

The stars are setting, the Caravan draws to the Dawn of Nothing, and the speaker says to make haste.
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The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: high

Myriads before us passed through the door of Darkness; not one returns to tell of the Road that we must travel too.

The passage repeatedly presents death as a door of Darkness or long road from which no traveller returns to disclose the secret.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 confidence: medium

XXVIII: the speaker sows the seed of Wisdom, cultivates it, and reaps the harvest: “I came like Water, and like Wind I go.”

XXVIII and O. 121 use the formula of coming like water and going like wind.
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The Sufistic Quatrains of Omar Khayyam XXVI. / XXVII. / XXVIII. / XXIX.; lines 2774-2823 confidence: high

"Into this Universe, and _Why_ not knowing / Nor _Whence_, like Water willy-nilly flowing"; the speaker also goes out as wind without knowing whither.

Multiple quatrain lines and cited parallels describe coming into existence without choice, going away against the will, and departure as fixed.
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 confidence: medium

“One Moment in Annihilation's Waste,” “the Well of Life,” and “The Stars are setting and the Caravan / Starts for the Dawn of Nothing.”

The caravan begins a journey toward the “Dawn of Nothing,” accompanied by setting stars and an urgent command to make haste.
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 confidence: medium

"One Moment in Annihilation's Waste" and "the Well of Life" are followed by setting stars and a caravan starting for "the Dawn of Nothing."

The quatrain places Annihilation's Waste, the Well of Life, and a caravan departing toward the Dawn of Nothing in sequence.
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The Sufistic Quatrains of Omar Khayyam XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 confidence: medium

The body resembles a tent in the perishable world; the soul is a Sultan; the ferrash of fate dismantles the tent after the Sultan rises and prepares for another guest or halting-place.

The body is a tent or halting-place occupied briefly by the soul-Sultan and dismantled when the soul rises.
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islamic

The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1301-1350 confidence: medium

Eight tribes had to abandon their dwellings because of the inundation, and some gave rise to the kingdoms of Ghassan and Hira.

Eight tribes abandon their dwellings after the inundation, and some are said to give rise to the kingdoms of Ghassan and Hira; related migrations are linked to Mesopotamian provinces.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1673-1723 confidence: medium

Besides named idols, many others are mentioned; every housekeeper has household god or gods, saluted when going abroad and returning home.

Household gods are said to be last taken leave of and first saluted when going abroad and returning home.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1673-1723 confidence: medium

The passage says many other Arab idols existed, including household gods saluted when going abroad and returning home.

Household gods are described as last addressed at going abroad and first saluted on returning home.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1673-1723 confidence: medium

The passage says every housekeeper had household god or gods, last saluted when going abroad and first saluted when returning home.

Household gods are described as last saluted when going abroad and first saluted when returning home.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1779-1828 confidence: medium

Jews fled into Arabia after Roman destruction, made proselytes of tribes, became powerful, and Abu Carb Asad is said to have introduced Judaism among the Hamyarites.

Jews are said to flee into Arabia after Roman destruction of their country, and Christians are said to seek shelter in Arabia because of church persecutions and disorders.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1779-1828 confidence: medium

Christianity is said to have progressed among Arabs before Mohammed; eastern church persecutions and disorders led many Christians, mostly Jacobites, to seek shelter in Arabia, and multiple Arab tribes or groups are listed as Christian, including Najrn in the time of Dhu Nows.

Persecutions and disorders in the eastern church are said to drive many Christians to seek shelter in Arabia.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 confidence: medium

Christians at Hira receive new members from tribes fleeing the persecution of Dhu Nows.

Several tribes flee to Hira for refuge from persecution.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1880-1930 confidence: medium

Tent-dwelling Arabs are described as pastoral, sometimes pillaging, living on camel milk and flesh, moving according to water and pasture, wintering near Irak and Syria, and following a way of life linked to Ismael's posterity.

Tent dwellers are said to change habitation when water and pasture cease, removing in search of another place.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10328-10391 confidence: low

The children of Israel ask Samuel for a king to fight for God’s religion; most later turn back. Samuel announces that God set Talt as king, and answers objections by saying God chose him and increased him in knowledge and stature.

The children of Israel ask for a king to fight, yet most turn back when war is commanded.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10328-10391 confidence: medium

After Moses, an assembly of the children of Israel asks their prophet Samuel to set a king over them so they may fight for God's religion.

The Israelite assembly requests a king to fight for God's religion but turns back when war is enjoined, except for a few.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8861-8933 confidence: high

Satan causes Adam and his wife to forfeit paradise; they are told to get down, to be enemies to one another, and to have an earthly dwelling-place and provision for a season.

Satan causes the loss of paradise, and the figures are told to go down to earth with enmity and provision for a season.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8861-8933 confidence: high

God says to Adam and his wife to dwell in the garden and eat freely, but not to approach the tree lest they become transgressors.

Adam and his wife are forbidden to approach a tree; Satan causes them to forfeit paradise and they are commanded to go down to earth.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: medium

Adam is said to fall on Ceylon and Eve near Joddah; after two hundred years Adam repents and Gabriel guides him to a mountain near Mecca where he finds Eve, after which they retire to Ceylon.

Adam and Eve are cast down from paradise to different regions, separated for two hundred years, and reunited after Adam's repentance and Gabriel's guidance.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: medium

Tradition says Adam fell on Ceylon and Eve near Joddah; after 200 years Gabriel led Adam to a mountain near Mecca where he found his wife, and they later retired to Ceylon to propagate their species.

Adam and Eve are cast down from paradise, separated for 200 years, reunited with Gabriel's guidance, and then propagate their species.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: high

The Children of Israel are reminded of deliverance from Pharaoh's oppressive people, the killing of male children, the division of the sea, and the drowning of Pharaoh's people.

The sea is divided for the Children of Israel, they are delivered, and Pharaoh's people are drowned.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9415-9483 confidence: medium

Sale's note recounts variants in which Hart and Mart are angels sent to teach magic and tempt; in a longer story they descend as judges, desire Zohara/Venus, are barred from heaven, choose punishment in this life, and remain in Babel until judgment; their voice may be heard though they cannot be seen.

Sale's note recounts Hart and Mart being sent down to judge, desiring Zohara, being refused return to heaven, and choosing punishment in this life at Babel until judgment.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9949-10043 confidence: medium

Pilgrimage and visitation are commanded; besieged pilgrims send an easy offering, avoid shaving until the offering reaches the place of sacrifice, and redeem necessary shaving by fasting, alms, or offering; lacking an offering requires three days of fasting in pilgrimage and seven after return.

The passage commands pilgrimage, provision for the journey, processions from Arafat, remembrance near the holy monument, and departure or tarrying in Mina.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11536-11628 confidence: medium

A note attributes to Mohammed and later jurists explanations of ability to perform pilgrimage, including provisions, transport, money, health, walking, and hiring a substitute.

A note explains who is able to perform pilgrimage in terms of provisions, transport, health, money, and substitute performance.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12095-12178 confidence: medium

The Lord answers that no work will be lost, male or female; those who left country, were expelled, suffered for God's sake, or were slain will have evil deeds expiated and be brought into gardens watered by rivers as a reward from God.

Those who left their country, were expelled from houses, suffered for God's sake, or were slain in battle are promised expiation and gardens watered by rivers.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12180-12215 confidence: medium

A note says words were added after Omm Salma, one of the prophet's wives, observed that God mentioned men who fled their country for faith but not women.

The note refers to men and women who fled their country for the sake of their faith.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12180-12215 confidence: medium

Words were said to be added after Omm Salma observed that God often mentioned men who fled their country for faith but not women.

The note refers to men, and by implication women in Omm Salma’s observation, who fled their country for the sake of their faith.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12714-12793 confidence: low

If commanded to slay themselves or depart from their houses, only a few would do it; obedience to admonition would be better, confirm faith, bring great reward, and direct them in the right way.

The passage imagines commands to slay themselves or depart from their houses and states that only a few would obey, with obedience linked to reward and guidance.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12714-12793 confidence: medium

The passage imagines a command, "Slay yourselves, or depart from your houses," and says only a few would have done it; doing what they were admonished would be better and would confirm faith.

The text imagines a command to slay themselves or depart from houses and says only a few would have obeyed; obedience would strengthen faith.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12795-12889 confidence: medium

The passage asks why believers do not fight for God's religion and for weak men, women, and children who pray to be brought out from a wicked city and granted a protector and defender.

Weak men, women, and children pray to be brought out from a city whose inhabitants are wicked, and the note says some were enabled to escape while others were delivered at the taking of Mecca.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13036-13127 confidence: high

Whoever flees from country or house for God's true religion, God, and the apostle will find refuge and provisions; if death overtakes the person on the way, God is obliged to reward him.

Leaving country or house for God's true religion, God, and the apostle produces refuge, provisions, and reward even if death interrupts the journey.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13036-13127 confidence: high

Whoever flees country or house for God's true religion toward God and his apostle will find refuge and provisions; if death overtakes him on the way, God will reward him.

Flight from country or house for God's true religion is described as leading to refuge and provision, with reward even when death overtakes the migrant on the way.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13704-13784 confidence: high

Moses reminds his people of God's favor, prophets, kingship, and special gifts, then commands them to enter the holy land and not turn back.

Moses' people are commanded to enter the holy land, refuse because of giant inhabitants, and are sentenced to forty years of wandering.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13786-13838 confidence: medium

Notes define al-Fatra and recall deliverance from Egyptian bondage, the divided Red Sea, cloud guidance, quails and manna, giants, Caleb and Joshua, and desert wandering.

The opening note recalls God dividing the Red Sea, guiding by a cloud, and feeding with quails and manna after deliverance from Egyptian bondage.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14049-14140 confidence: medium

A note says many Arabs quit Mohammed's religion and returned to Paganism, Judaism, or Christianity; it lists groups and leaders and then discusses groups who supplied the loss of the renegades.

The note describes groups quitting Mohammed's religion and returning to prior religious professions, followed by other groups who supply their loss.
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The Koran (Al-Qur'an) CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35641-35736 confidence: high

God causes unbelieving people of scripture to depart from their habitations; they trusted fortresses, but unexpected divine chastisement and terror came, and houses were pulled down by their hands and believers' hands.

The chapter title is “The Emigration,” and the text describes a group departing from their habitations, while the Mohajern are described as dispossessed of houses and substance.
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The Koran (Al-Qur'an) CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35641-35736 confidence: high

God caused unbelieving people of scripture to depart from their habitations at the first emigration; they expected their fortresses to protect them, but God's chastisement came unexpectedly and terror was cast into their hearts.

The chapter is entitled The Emigration; the passage says God caused the group to depart from their habitations and doomed them to banishment, while Sale's note defines emigration as removal from one's native settlement by choice or compulsion.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15718-15805 confidence: medium

Adam and his wife confess injustice and ask mercy; God tells them to get down to earth, where they will live, die, and be raised, and then addresses the children of Adam about apparel and the clothing of piety.

After the tree episode, Adam and his wife are told to get down and receive an earthly dwelling-place and provision for a season.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15718-15805 confidence: high

God tells Eblis to get down from paradise as contemptible; Eblis asks respite until the day of resurrection and is granted respite.

Eblis is told to get down from paradise; Adam and his wife are later told to get down to an earthly dwelling-place with provision for a season.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15807-15884 confidence: medium

"O children of Adam, let not Satan seduce you, as he expelled your parents out of paradise, by stripping them of their clothing..."

The children of Adam are warned against Satan's seduction by recalling that he expelled their parents from paradise and exposed their nakedness.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16406-16502 confidence: medium

Moses is sent with signs to Pharaoh and his princes; Moses says he is an apostle from the Lord of all creatures and asks Pharaoh to send the children of Israel away with him.

Moses asks Pharaoh to send the children of Israel away with him.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 confidence: medium

“Wherefore we took vengeance on them, and drowned them in the Red Sea”; the stated reason is their false treatment and neglect of the signs.

The children of Israel pass through the sea, while the hostile deniers are drowned in the Red Sea; afterward Israel inherits blessed lands.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 confidence: medium

The people rendered weak inherit blessed eastern and western parts of the earth; the LORD’s gracious word is fulfilled because of their patience; Pharaoh’s structures and erected works are destroyed.

The children of Israel are described as oppressed and weak, then delivered, passed through the sea, and granted inheritance in blessed lands as the LORD’s gracious word is fulfilled.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16684-16758 confidence: medium

After Moses's departure, his people take a corporeal calf made of ornaments; it lowed, did not speak or guide, and they took it for their god.

After Moses's departure, his people take a corporeal calf made of ornaments as a god.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17120-17175 confidence: medium

The Lord brings the addressee forth from his house with truth; part of the believers are averse, dispute concerning the truth after it is known, and are compared to people led forth to visible death.

The Lord brings the addressee forth from his house with truth, while some believers are averse and dispute as if being led to death.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17405-17478 confidence: medium

A note says the conspiracy is revealed to Mohammed, he is miraculously assisted to deceive the conspirators and escape, and they are later drawn to the battle of Bedr.

A note says the conspiracy is revealed to Mohammed and that he is miraculously assisted to deceive the conspirators and escape.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17624-17671 confidence: medium

Believers who fled their country and fought with their substance and persons are joined as nearest kin with those who gave the prophet refuge and assistance; believers who have not fled lack this kindred right until they fly, though religious assistance is required except against people with whom a league subsists.

Believers who fled their country and those who provided refuge and assistance are made nearest kin, while non-emigrant believers lack this right until they fly.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17624-17671 confidence: medium

Believers who fled and fought, and those who gave the prophet refuge and assistance, are treated as nearest kin; believers who have not fled have no right of kindred until they flee.

Believers who fled and fought are joined in kinship with those who gave refuge, while believers who have not fled lack kindred rights until they flee.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

Saleh announces three days before destruction; God delivers Saleh and believers; a terrible noise from heaven leaves the unjust Thamud dead in their houses.

Saleh and believers are delivered before Thamud's destruction, and Lot is instructed to depart by night with his family before the cities are overturned.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

The angels tell Lot they are messengers of his Lord, that the people will not reach him, and that he should leave with his family during part of the night without turning back; Lot's wife is excepted, and the punishment is set for morning.

Lot is told to go forth with his family during the night and not let any of them turn back before the morning punishment.
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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 20113-20209 confidence: medium

“Slay not Joseph, but throw him to the bottom of the well; and some travellers will take him up.”

One brother proposes throwing Joseph to the bottom of a well so that travelers will take him up.
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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 20212-20234 confidence: medium

The group carries Joseph away, sets him at the bottom of the well, and a revelation tells him he will later declare their action.

Joseph is carried away from his prior setting and placed at the bottom of a well, beginning a forced separation that leads to later discovery and transfer.
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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 20236-20305 confidence: medium

Expositors disagree whether the water-drawers concealed Joseph from the caravan or whether Judah and the brothers found him gone, claimed him as their slave, and sold him to the caravan.

Joseph is sold for twenty or twenty-two deficient dirhems after being removed from the well and taken toward Egypt.
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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 20236-20305 confidence: medium

Commentators say Joseph's brothers beat him, Judah prevented his killing, they bound him, removed his inner garment for blood deception, mocked the eleven stars, sun, and moon, dropped him into the well, and Gabriel came to him while he stood on a stone.

Joseph is removed by his brothers, bound, dropped into a well, and later drawn up from it.
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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 20236-20305 confidence: medium

A caravan from Midian to Egypt rests near the well; a named water-drawer is said to draw Joseph up by a cord; expositors disagree whether the caravan concealed Joseph or the brothers claimed and sold him as a slave.

A traveler draws Joseph up from the well by a cord, after which the commentary describes concealment or sale and Joseph's entry into Egyptian service.
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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 20884-20904 confidence: medium

When Moses led the Israelites out of Egypt, he took up the coffin, carried Joseph's bones into Canaan, and buried them by his ancestors.

When Moses leads the Israelites out of Egypt, he takes Joseph's coffin and carries his bones into Canaan for burial by his ancestors.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21184-21281 confidence: medium

Moses tells his people to remember God's favor when he delivered them from Pharaoh's people, who oppressed them, killed male children, and let females live.

Moses recalls that God delivered his people from Pharaoh's people, who oppressed them and slew male children.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21184-21281 confidence: medium

Moses tells his people to remember God's favor in delivering them from Pharaoh's people, who oppressed them and slew male children; gratitude increases favor and ingratitude brings severe punishment.

Moses's people are reminded that God delivered them from Pharaoh's people after oppression and killing of male children.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 confidence: high

The messengers say they are sent to destroy a wicked people, while saving Lot's family except his wife, who is decreed to remain behind and be destroyed.

The messengers say Lot's family will be saved except his wife, who is decreed to remain behind, and they order a night departure.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 confidence: high

The messengers come to Lot, identify their truthful mission, and command him to lead his family out during part of the night, follow behind them, and let none turn back because the remnant will be cut off in the morning.

Lot is told to lead his family at night and let none of them turn back.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 confidence: high

The messengers come to Lot, state that they execute the doubted sentence, and command him to lead his family forth at night, follow behind, and let none turn back before the morning destruction.

Lot is commanded to lead his family out during part of the night, follow behind them, and allow none to turn back before the morning destruction.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24306-24395 confidence: high

Near the fire a voice calls Moses, identifies itself as his Lord and God, commands removal of shoes in sacred Towa, says Moses is chosen, and commands worship and prayer.

Moses is called by God in the sacred valley, told to remove his shoes, chosen, instructed, and sent to Pharaoh.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 confidence: medium

God says Moses slew a soul, was delivered from trouble, was proved by several trials, dwelt some years among the inhabitants of Madian, and came according to divine decree.

God says Moses was proved by several trials, dwelt in Madian, came according to divine decree, was chosen, and was commanded to go with his brother to Pharaoh.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24565-24635 confidence: high

God reveals to Moses to leave Egypt by night with God's servants, strike the waters with his rod, make a dry path through the sea, and not fear Pharaoh's overtaking.

Moses is commanded to lead the servants out of Egypt by night and strike the waters to make a dry sea path, followed by Pharaoh's forces being overwhelmed.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24565-24635 confidence: high

God reveals to Moses: go out of Egypt by night with God's servants, smite the waters with the rod, make a dry path through the sea, and do not fear Pharaoh's pursuit.

Moses is commanded to lead God's servants out of Egypt by night through a dry path in the sea, after which Pharaoh's pursuing forces are overwhelmed.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24737-24829 confidence: medium

Adam and his wife eat, their nakedness appears, and they sew leaves of paradise to cover themselves; Adam is disobedient and seduced, then his Lord accepts him on repentance and directs him.

After Adam's disobedience and repentance, God commands all to get down from paradise and announces future enmity and guidance.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24737-24829 confidence: high

Adam and his wife both eat; their nakedness appears; they sew leaves of paradise to cover themselves, and Adam is described as disobedient and seduced.

After eating and repentance, God commands the parties to get down from paradise, announces mutual enmity, and promises future direction whose followers will not err or be unhappy.
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The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: high

God commands the messenger to march forth with God's servants by night, says they will be pursued, and instructs that the sea be left divided for the Egyptian host, doomed to be drowned.

God commands a night march with his servants, announces pursuit, and uses the divided sea as the setting for the pursuers' drowning.
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The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: high

After accusation of imposture, the messenger calls on his Lord; God commands a night march with God's servants and says the divided sea should be left for the Egyptians, a host doomed to drown.

God commands the messenger to lead God's servants out by night while they will be pursued.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21951-22019 confidence: medium

Those who fled their country for God after unjust persecution are promised excellent habitation in this world and a greater reward in the next life.

Those who flee their country for God after persecution are promised an excellent dwelling in this world and a greater next-life reward.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21951-22019 confidence: medium

Those who fled their country for God after unjust persecution are promised an excellent habitation in this world and greater reward in the next life; patient trusters in the Lord are promised happiness.

Those who fled their country for God after unjust persecution are promised an excellent habitation and greater next-life reward.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22430-22511 confidence: medium

The Lord favors those who fled after persecution, forced denial, defense of true religion, and patient perseverance, and is gracious and merciful to them.

Those who fled their country after persecution and persevered are promised divine favor and mercy.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22958-23056 confidence: medium

Unbelievers nearly caused the addressed figure to depart the land; the passage states that God's prescribed method toward earlier apostles does not change.

Opponents nearly cause the addressed figure to depart the land, and the addressed figure later prays for favorable entry and coming forth.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22958-23056 confidence: medium

Unbelievers nearly cause the addressed figure to depart the land; the passage links this with God's unchanging prescribed method toward earlier apostles.

Unbelievers almost cause the addressed figure to leave the land, and the text links the episode to God's unchanged method with earlier apostles.
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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 23205-23297 confidence: high

The young men take refuge in the cave and pray for mercy and a right outcome.

The young believers separate from their people and deities and fly into the cave, expecting mercy and a favorable outcome.
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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 23205-23297 confidence: high

"The young men took refuge in the cave" and prayed, "O LORD, grant us mercy from before thee."

The young men separate from their people and their deities and flee into the cave, expecting the Lord's mercy.
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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 23300-23386 confidence: medium

The sleepers warn that if others come upon them, they may be stoned or forced to return to the others' religion.

The group acts secretly and fears stoning or being forced to return to another religion if discovered; the notes also state that the dog followed them when they fled to the cave.
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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 23630-23708 confidence: low

The passage says the Jews will ask about Dhu'lkarnein, introduces an account of him, and says God made him powerful in the earth and gave him means to accomplish what he pleased as he followed his way.

The passage introduces Dhu'lkarnein as made powerful in the earth by God and says he followed his way.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: high

Abraham is called truthful and a prophet; he admonishes his father against worshipping powerless things and serving Satan, receives a threat of stoning, replies with peace, and says he will separate from the people and idols.

Abraham says he will separate from his people and the idols they invoke; after separation, he receives descendants and prophetic continuation.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: medium

Abraham replies with peace, says he will ask pardon from his Lord for his father, and says he will separate from them and from the idols invoked besides God.

Abraham separates from his people and their idols, and after that God gives him Isaac and Jacob and makes each a prophet.
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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 25070-25157 confidence: medium

God delivers Abraham and Lot into a blessed land, bestows Isaac and Jacob on Abraham, makes them righteous, and makes them models of religion who direct others by divine command.

God delivers Abraham and Lot by bringing them into a land described as blessed for all creatures.
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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 25070-25157 confidence: medium

God delivers Abraham and Lot into a blessed land, bestows Isaac and Jacob, and makes them righteous models who guide others and practice good works, prayer, and alms.

God delivers Abraham and Lot by bringing them into a land described as blessed for all creatures.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25749-25812 confidence: medium

Those who fled their country for God's true religion and then died or were slain are granted excellent provision and a pleasing introduction by God.

Those who flee their country for God's true religion and later die or are slain receive excellent provision and a pleasing introduction from God.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28143-28208 confidence: high

Moses enters the city when people are not observing the streets, finds two men fighting, assists the man of his own party, strikes and kills the opponent, calls the event the work of the devil, asks God for forgiveness, and is forgiven.

Moses kills a man, learns that authorities seek his death, and departs the city in fear.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28143-28208 confidence: high

A man comes running from the farther part of the city, warns Moses that the magistrates are planning to put him to death, and advises him to depart; Moses leaves in fear and prays for deliverance from unjust people.

A man warns Moses that the magistrates are deliberating to kill him, and Moses departs the city in fear.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28143-28208 confidence: medium

Moses journeys toward Madian and says that perhaps his Lord will direct him in the right way.

While journeying toward Madian, Moses asks that his Lord direct him in the right way; the note elaborates that he did not know the road.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28211-28268 confidence: medium

Moses comes to Shoaib, tells his adventures, and Shoaib says he has escaped from unjust people and should not fear.

After escaping unjust people and completing service with Shoaib, Moses journeys with his family toward Egypt, where he fears death for a prior killing.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28631-28720 confidence: high

Lot believes Abraham; Abraham says he flees to the place commanded by his Lord; Isaac and Jacob are given to Abraham, and prophecy and scriptures are placed among his descendants.

Abraham says he flies from his people to the place commanded by his Lord.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28631-28720 confidence: high

Lot believes Abraham; Abraham says he flees to the place commanded by his Lord; Isaac and Jacob are given to Abraham and prophecy and scriptures are placed among his descendants.

After Lot believes him, Abraham says he will fly from his people to the place commanded by his Lord.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28823-28832 confidence: high

“If ye cannot serve me in one city or country, fly unto another,” where the true religion may be professed safely because the earth is wide enough for refuge.

The passage explicitly describes fleeing from one city or country to another in order to profess the true religion safely.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28823-28832 confidence: high

If people cannot serve in one city or country, they should flee to another where they may profess true religion safely; the earth is wide enough for places of refuge.

The passage describes fleeing from one city or country to another to profess religion safely.
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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 30244-30332 confidence: medium

Cities are placed between Saba and the blessed cities, making the journey easy and secure by night and day; the note says travelers could rest in towns and did not need to carry provisions.

The people are given secure travel through nearby cities but ask for greater distances, after which they are punished.
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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 30244-30332 confidence: medium

The people ask God to put greater distance between their journeys; they are unjust to themselves, made a subject of discourse, and dispersed with total dispersion.

The people are made a subject of discourse and dispersed with a total dispersion; Sale's note says their scattering became proverbial and lists tribes seeking new settlements.
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The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27231-27318 confidence: high

Revelation commands Moses to march forth with God's servants by night because they will be pursued.

Moses is commanded by revelation to lead God's servants out by night because pursuit will follow.
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The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27231-27318 confidence: high

God reveals to Moses to march forth with His servants by night because they will be pursued.

Moses is commanded to march forth by night with God's servants because they will be pursued by Pharaoh's forces.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

Jonas is said to be one of those sent by God; he flees into a loaded ship, those on board cast lots, he is condemned, and the fish swallows him because he is worthy of reprehension.

Jonas flees by ship, is condemned by lots, swallowed by a fish, then cast ashore and sent to a large people who believe.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

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

Jonas flees into a loaded ship, lots are cast, he is condemned, and a fish swallows him.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXV. / ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37424-37503 confidence: high

A man's soul comes to his throat in his last agony; bystanders ask who can bring a charm, he recognizes departure from the world, his legs are joined, and he is driven to the Lord.

The passage describes the soul reaching the throat, bystanders seeking a charm, the dying person's recognition of departure, and his being driven to the Lord.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17810-17901 confidence: medium

Giving drink to pilgrims and visiting the holy temple are contrasted with believing and fighting for God's religion; those who believed, fled their country, and used substance and persons for God's religion receive high honor, mercy, goodwill, and eternal gardens.

Those who believed and fled their country while spending substance and persons in defense of God's religion are singled out for high honor and reward.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17810-17901 confidence: medium

The opponents are described as violating oaths, conspiring to expel the apostle, and assaulting first; the note gives Koreish, Becr, Khozah, and Jewish-tribe examples.

The passage mentions a conspiracy to expel the apostle and praises believers who fled their country for the defense of God's religion.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18037-18105 confidence: high

Believers are asked why they incline heavily toward the earth when told to go forth to fight for God’s religion, reminded that this life is slight compared with the next, and warned of punishment and replacement if they do not go forth.

Believers are commanded to go forth when summoned, warned against preferring present life, and threatened with punishment and replacement if they refuse.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18037-18105 confidence: high

God is said to assist the prophet as he did when unbelievers drove him from Mecca: the prophet and his companion were in a cave, the prophet said God was with them, and God sent security and unseen angelic armies, abasing unbelievers’ word and exalting God’s word.

The prophet is driven out by unbelievers, takes refuge with a companion in a cave, affirms God’s presence, and is aided by God, who abases unbelievers and exalts his word.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18107-18186 confidence: medium

A note identifies the expedition of Tabuc and describes summer heat, drought, scarcity, the distressed army, and ripe fruits.

The passage commands going forth to battle despite a tedious journey, summer heat, drought, scarcity, and reluctance to leave ripe fruits.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18107-18186 confidence: high

“Go forth to battle, both light and heavy,” and employ “your substance and your persons” for God's religion.

The text explicitly commands the addressees to go forth to battle for God's religion.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18362-18436 confidence: medium

Those left at home from Tabc are glad to stay behind, unwilling to use substance and persons, say not to go forth in the heat, and are warned that hellfire will be hotter and that they should laugh little and weep much.

The condemned remain at home instead of going forth with the apostle, cite heat, and are barred from future fighting after their first refusal.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18771-18843 confidence: medium

Sale's note says Abu Khaithama sat in his garden with shade, dates, and fresh water, reflected that the apostle of God was exposed to sun and war, then mounted his camel with sword and lance and joined the army.

Sale's note describes Abu Khaithama leaving garden ease, water, and shade to join the army because the apostle of God is enduring the sun and war.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31587-31688 confidence: medium

Solomon's outward appearance is changed, he is recognized by no subjects, and he wanders begging for forty days, matching the time the image had been worshipped.

Solomon wanders unrecognized and begs for forty days until the signet is recovered and the kingdom restored.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: medium

Adam is cast down from paradise onto Serendib, where the print of his foot is shown on a mountain.

Adam is described as cast down from paradise onto Serendib.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10798-10935 confidence: high

The youths betake themselves to the cave and pray: "O our Lord! grant us mercy from before thee, and order for us our affair aright."

The youths separate from their people and what they worship, then betake themselves to the cave seeking divine mercy.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11814-11950 confidence: medium

Those oppressed who fled for God are promised reward; messengers before Muhammad were inspired men with proofs and scriptures, and the Book of Monition is sent down for clarification and reflection.

Those oppressed who fled their country for God are promised a good abode and a greater next-life reward.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11814-11950 confidence: medium

Those who fled their country when oppressed for God's sake are promised a good abode in this world and a greater reward in the next; they bear ills patiently and trust in the Lord.

Those who fled their country after oppression for God’s sake are promised a good abode in this world and a greater next-life reward.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 confidence: high

Angels tell Lot they are messengers of his Lord, that the hostile people will not touch him, and that he should depart with his family in the dead of night without anyone turning back; his wife will share the threatened fate, and the time is morning.

Lot is told to depart with his family by night before the cities are overturned and struck with marked claystone.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 confidence: medium

Angels tell Lot they are messengers of his Lord, that the hostile people will not touch him, and that he should depart with his family in the dead of night without anyone turning back; his wife will share the threatened fate, and the time is morning.

Lot's household is instructed not to turn back, and Lot's wife is excluded from safety.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 confidence: high

The angels tell Lot they are messengers of his Lord, command him to depart with his family at night, forbid turning back, except his wife for the coming fate, and say the threatened morning is near.

Lot receives an angelic warning to depart at night before the threatened morning and before the cities are overturned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 confidence: medium

Moses is sent with signs to bring his people from darkness into light, and he tells them to remember God's rescue from Pharaoh's family, who afflicted them, slaughtered male children, and spared females.

Moses' people are rescued from Pharaoh's family after affliction and the killing of male children.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 confidence: medium

Moses is sent with signs and told to bring his people from darkness into light and remind them of the days of God.

Moses is sent with signs and told to bring his people from darkness into light; he recalls their rescue from Pharaoh's family.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13289-13435 confidence: medium

Joseph’s brothers say Joseph and his brother are favored, propose killing or expelling Joseph, and one advises casting him into the bottom of the well; they ask their father to send him with them, while the father fears a wolf may devour him.

Joseph is placed at the bottom of the well, receives revelation there, and is later drawn out by travelers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 confidence: medium

The man of Moses' people asks for help; Moses strikes the enemy with his fist and kills him, then calls it a work of Satan, an enemy and manifest misleader.

Moses kills a man, repents, becomes fearful in the city, and is warned to leave because nobles plan to kill him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 confidence: medium

A man runs from the city’s end and tells Moses that the nobles are consulting to kill him, advising him to leave.

A man warns Moses that the nobles are consulting to kill him and tells him to leave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: high

Moses goes forth in fear, asks the Lord for deliverance from unjust people, and journeys toward Madian seeking direction on an even path.

Moses leaves in fear, seeks deliverance from unjust people, and journeys toward Madian seeking guidance.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: high

Moses goes forth in fear, asks his Lord to deliver him from unjust people, and journeys toward Madian asking for direction on an even path.

Moses leaves in fear, prays for deliverance, and seeks divine direction toward Madian.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 confidence: medium

Believing servants are told God's Earth is vast and to worship God; the translator note explains this as a refuge for worship if driven from the native city.

Believing servants are told that God's earth is vast and are commanded to worship Him; the translator note interprets this as finding places of refuge if driven from their native city.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15892-16024 confidence: high

The children of Israel are led through the sea; Pharaoh and his hosts follow in hostility; as drowning overtakes Pharaoh he professes belief, but God says his body will be rescued as a sign to later people.

The children of Israel are led through the sea while Pharaoh and his hosts follow hostilely and are overtaken by drowning.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 confidence: low

Blessed cities and fixed easy stages allow secure travel by night and day; Saba asks for longer distances, acts unjustly, and is made into a tale and scattered utterly.

Saba rejects the arranged pattern of easy stages, asks for longer distances, and is scattered utterly.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: medium

They confess wrongdoing and seek forgiveness; they are sent down to earth to dwell for a season, live, die, and be taken forth.

After the tree episode, Adam and his wife are told to go down to earth, where they will live, die, and be taken forth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: high

Satan whispers, says the tree was forbidden lest the couple become angels or immortals, swears he counsels aright, beguiles them, and after they taste the tree their nakedness appears and they cover themselves with garden leaves; their Lord reminds them of the prohibition and Satan's enmity.

Satan beguiles the couple, their nakedness is exposed, and they are told to get down from the Garden to earth; the later warning says Satan drove their parents from the Garden.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16949-17067 confidence: medium

The children of Israel are brought across the sea and encounter a people devoted to idols; they ask Moses to make them a god, and Moses rebukes them and rejects seeking another god than God.

After the children of Israel are brought across the sea, they encounter idol-worshippers and ask Moses to make them a god.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17182-17320 confidence: medium

A history is to be recited of one given signs who departed from them; Satan followed him and he became seduced.

An unnamed figure receives signs, departs from them, is followed by Satan, follows lust, and loses the possible exaltation associated with those signs.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 confidence: high

Adam and his wife are told to dwell in the Garden and eat freely but not approach a tree; Satan makes them slip, they are banished and told to descend to earth with enmity and provision for a time; Adam learns words of prayer and God turns to him.

After the slip, Adam and his wife are banished from the Garden condition and told to get down to earth, where there will be dwelling and provision for a time.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 confidence: medium

Adam and his wife are told to dwell in the Garden, eat freely, but not approach a tree; Satan makes them slip and causes banishment, after which they are sent down to earth as enemies with provision for a time.

After the slip, the command 'Get ye down' is issued, and earth is assigned as dwelling-place and provision for a time.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19573-19677 confidence: medium

Those who believe, flee their country, and fight in God's cause may hope for God's mercy; God is gracious and merciful.

Believers who fly their country and fight in God's cause are said to hope for God's mercy.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20433-20573 confidence: medium

God causes the messenger to go forth from home on a mission of truth; some believers oppose and dispute as if led forth to visible death.

God causes the addressed messenger to go forth from home on a mission of truth despite reluctance among some believers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20433-20573 confidence: medium

God causes the apostle to go forth from home on a mission of truth; some believers are averse and dispute as if led to death; God promises one of two troops and purposes to prove truth and cut off the infidels' extremity.

God causes the apostle to go forth from home on a mission of truth, while some believers are averse and dispute as if being led to death.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20703-20832 confidence: medium

Believers who fled and those who gave the prophet asylum and help are near kin; non-emigrant believers have limited kinship until they flee but may receive aid subject to treaties; infidels give mutual help; later emigrants who fight are included; blood ties are nearest in the Book of God.

Believers who flee homes or country, spend for God's cause, fight on God's path, and join the community are repeatedly distinguished from believers who have not fled.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21500-21622 confidence: low

Muhammad is no more than an apostle; other apostles passed away before him. If he dies or is slain, the audience must not turn upon their heels; no one dies except by God's permission and a fixed Book.

The image of turning upon the heels is used for apostasy or retreat if believers abandon obedience after Muhammad's death or follow infidels.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 confidence: medium

Their Lord answers that no work of male or female will be lost; those who fled country, left homes, suffered, fought, and fell in God's cause will have sins blotted out and be brought into gardens beneath which streams flow.

Those who fled their country, left homes, suffered, fought, and fell in God's cause are promised forgiveness and gardens beneath which streams flow.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22710-22813 confidence: medium

Hypocrites desire the believers to become infidels like them; they are not to be taken as friends until they flee their homes for God's cause, and hostile turners-back are to be seized and slain.

The passage repeatedly treats fleeing homes or country for God's cause, seeking escape, and leaving home toward God and the apostle as decisive religious action with consequences and reward.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22710-22813 confidence: medium

The passage addresses division over hypocrites, warns against taking them as friends unless they flee homes for God's cause, and excepts those seeking asylum, refraining from war, or offering peace.

The passage speaks of fleeing homes for God's cause and of a person leaving home and fleeing to God and the apostle, with reward assured if death overtakes them.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23197-23320 confidence: medium

God causes unbelievers among the People of the Book to quit their homes; fortresses fail to protect them, fear is cast into their hearts, and houses are demolished by their own hands and by victorious believers.

God causes unbelievers among the People of the Book to quit their homes and the passage says God decreed their exile.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25240-25356 confidence: medium

Those who believe, flee homes, and strive with substance and persons on God's path receive highest grade with God, happiness, mercy, good pleasure, gardens, abiding pleasure, and great reward.

The passage names believers who have fled their homes and striven with substance and persons on God's path as highest in grade with God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25358-25477 confidence: medium

Believers are asked why they sank earthwards when told to march on the Way of God; the life of this world is contrasted with the next, and refusal brings chastisement and replacement.

Believers are commanded to march forth, light and heavy armed, and to contend with their substance and persons on the Way of God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25358-25477 confidence: medium

Believers are asked why, when told “March forth on the Way of God,” they “sank heavily earthwards,” preferring this world to the next.

Believers are repeatedly commanded to march forth on the Way of God and rebuked for reluctance to leave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5185-5401 confidence: medium

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

Jonas flees to a laden ship, and lots are cast before he is swallowed by the fish.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: high

The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to emigrate to Yathrib/Medina, the escape of Muhammad and Abu Bekr to the cave of Thaur, and the flight to Medina.

The passage describes the command to believers to emigrate to Yathrib/Medina and the flight of Muhammad and Abu Bekr from Mecca to Medina.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: high

The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to emigrate to Yathrib/Medina, the escape of Muhammad and Abu Bekr to the cave of Thaur, and the flight to Medina.

The passage says Muhammad and Abu Bekr escaped from Mecca to the cave of Thaur before the flight to Medina.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: high

The passage lists struggles with Meccan unbelief and idolatry, a likely second vision, persecution leading to emigration to Abyssinia, increased reference to Jewish and Christian histories, Omar's conversion, the journey to Taief, and Medinan pilgrims spreading Islam.

The passage describes the first emigration to Abyssinia, the command to believers to emigrate to Yathrib/Medina, and Muhammad's flight to Medina.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: medium

The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to believers to emigrate to Yathrib/Medina, Muhammad and Abu Bekr's escape to the cave of Thaur, and the flight to Medina.

Muhammad and Abu Bekr are described as escaping from Mecca to the cave of Thaur before the flight to Medina.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 confidence: medium

The people of Pharaoh are proved when a noble apostle comes, asks that the servants of God be sent with him, warns against exalting themselves against God, and seeks refuge from being stoned.

A noble apostle comes to Pharaoh's people and asks that the servants of God be sent away with him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 confidence: medium

The people of Pharaoh were tested when a noble apostle came, asked that the servants of God be sent with him, warned against arrogance toward God, sought refuge against stoning, and asked separation if they would not believe.

A noble apostle comes to the people of Pharaoh and asks that the servants of God be sent away with him while warning them not to exalt themselves against God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

God says to march by night with His servants because they will be pursued.

God commands His servants to march by night because they will be pursued, leading into the cleft-sea scene.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

An unnamed figure cries to the Lord that the people are wicked; God commands servants to march by night because they will be pursued.

God commands a night march, the group is pursued, and the pursuing host is drowned at the cleft sea.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: medium

God tells the two not to fear because he is with them, and instructs them to tell Pharaoh they are sent by his Lord and to release the children of Israel.

Moses and Aaron are commissioned to go to Pharaoh, demand release of the children of Israel, and later Moses leads God's servants out by night.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: high

Moses is commanded to go forth by night with God's servants and cleave a dry path in the sea; Pharaoh and his hosts follow and are overwhelmed by the sea.

Moses is told to go forth by night and cleave a dry path in the sea; Pharaoh and his hosts follow and are overwhelmed by the billows.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 confidence: medium

Satan offers to show Adam 'the tree of Eternity' and an unfailing kingdom; Adam and his wife eat, their nakedness appears, and they sew garden leaves to cover themselves.

Satan offers Adam the tree of Eternity and unfailing kingdom; Adam and his wife eat, their nakedness appears, and Adam disobeys, followed by descent from the garden context.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 confidence: medium

Adam’s Lord chooses, turns toward, and guides him; God commands descent and promises that future guidance will prevent error and wretchedness for those who follow it.

After Adam’s disobedience and later divine choosing, God commands descent and promises that guidance will come, with protection for those who follow it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

God orders Moses, "Go forth by night with my servants, for ye will be pursued."

Moses is ordered to depart by night with God's servants because they will be pursued; the Egyptians follow at sunrise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: medium

Moses is ordered to go forth by night with God's servants; Pharaoh sends summoners, Egyptians pursue at sunrise, and Moses tells his companions that his Lord is with him and will guide him.

Moses receives an order to go forth by night because his group will be pursued, and he assures his companions that the Lord will guide him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: high

Abraham’s guests greet him with peace, announce a sage son despite his old age, and say they are sent to sinful people while rescuing Lot’s family except his wife, who will linger.

Lot is instructed to lead his family away at night without turning, while the sinful city is to be cut off and is destroyed at sunrise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: high

The Sent Ones say they are sent to a sinful people; they will rescue the family of Lot except his wife, who is decreed to be among those who linger.

The Sent Ones say Lot’s family will be rescued except his wife and command a night departure with no one turning around before the city’s morning destruction.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: high

Abraham, a truthful prophet, addresses his father against worshipping powerless beings and Satan; his father threatens stoning; Abraham answers with peace, prayer, and separation from those who worship gods beside God.

Abraham separates himself from his father, people, and gods worshipped beside God after conflict and threat.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: medium

Abraham’s father threatens to stone him; Abraham answers with peace, says he will pray for forgiveness, and declares separation from them and their gods while calling on his Lord.

Abraham separates himself from his father’s people and the gods they call on beside God, after conflict and threat.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: medium

“carried his servant by night... from the sacred temple of Mecca to the temple that is more remote, whose precinct we have blessed” to show him signs.

A servant is carried by God at night from one sacred temple to another blessed temple so that divine signs may be shown.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: high

Sura XVII is titled 'THE NIGHT JOURNEY'; God 'carried his servant by night' from the sacred temple of Mecca to the more remote blessed temple to show signs.

The servant is carried by night from the sacred temple of Mecca to a more remote blessed temple so that signs may be shown.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4172-4219 confidence: medium

Arabs return to ancient idols after faith declines; God sends a cold fragrant wind from Syria Damascena that removes the faithful and the Koran, leaving ignorance for a hundred years.

A cold fragrant wind removes the souls of the faithful and the Koran, after which only the worst people remain in ignorance.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4172-4219 confidence: medium

Arabs return to worship of Allat, al-Uzza, and ancient idols after those with even mustard-seed faith are removed; God sends a cold fragrant wind from Syria Damascena to sweep away the faithful and the Koran, leaving ignorance for a hundred years.

A wind sent by God removes the souls of all the faithful and the Koran, leaving only the worst people alive in ignorance.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5622-5672 confidence: medium

Adam, after expulsion from paradise, asks God to let him erect a building like the Beit al Mmr, the heavenly house, toward which he may pray and which he may compass as angels do the celestial one.

Adam, after expulsion from paradise, asks God for a building like the one he had seen there, linking the sanctuary origin to departure from paradise.
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The Koran (Al-Qur'an) SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6729-6778 confidence: medium

The passage says Jews and Christians have also encouraged partisans with similar promises, then quotes Maimonides instructing one defending the law to rely on Israel's hope, fight for divine unity, put his life in his hand, and disregard wife and children.

The Maimonides quotation instructs the fighter to think neither of wife nor children and to fix his mind wholly on war.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7648-7696 confidence: medium

In a reported dispute before God, Moses addresses Adam as created and animated by God, worshipped by angels, placed in paradise, and blamed for expulsion; Adam replies by identifying Moses as God's chosen apostle, recipient of God's word, and recipient of the law tables.

Moses says Adam was placed in paradise and that mankind were expelled from it for Adam's fault.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8515-8561 confidence: low

The governor imprisons Karmata because people neglect work for the prayers; a girl secretly takes the dungeon key from under the sleeping governor's head, releases the prisoner at night, and returns the key.

A sympathetic girl releases the imprisoned religious claimant at night by stealing and replacing the dungeon key.
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The Koran (Al-Qur'an) The Koran (Al-Qur'an); lines 67-198 confidence: medium

Mohammed's flight, the hijra, to Medina took place on 16 June 622 and marks the beginning of the Mohammedan era.

The passage explicitly describes Mohammed's flight to Medina and says that this event marks the beginning of the Mohammedan era.
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The Koran (Al-Qur'an) The Koran (Al-Qur'an); lines 67-198 confidence: low

“His flight (hijra) to Medina, which marks the beginning of the Mohammedan era, took place on 16th June 622.”

The passage explicitly states that Mohammed's flight, or hijra, to Medina took place on 16 June 622 and marked the beginning of the Mohammedan era.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2405-2456 confidence: low

Arabia is described as strong, flourishing, and a free country where people from the Grecian empire found secure retreat from religious pressure.

The passage says people left the Grecian empire because of domineering sects and found secure retreat in Arabia.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2510-2555 confidence: medium

The author says persecution by Mohammed's fellow-citizens caused him to seek refuge elsewhere and take up arms in his own defense, after which success encouraged broader ambitions.

The passage gives a sequence in which injurious treatment and persecution cause Mohammed to seek refuge elsewhere and to take up arms in self-defense.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2510-2555 confidence: medium

The passage says Mohammed's fellow-citizens treated him injuriously, persecuted him, obliged him to seek refuge elsewhere, and led him to take up arms in his own defence.

The passage narrates a sequence in which persecution by fellow-citizens leads Mohammed to seek refuge elsewhere, take up arms, and become head of a little army.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2664-2711 confidence: high

The Koreish turn to force and ill-treatment; Mohammed's followers are no longer safe in Mecca, so he permits unprotected followers to seek refuge elsewhere.

Opposition and ill-treatment make Mecca unsafe for followers, so some leave and flee to Ethiopia for refuge.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2664-2711 confidence: high

The Koreish use force and ill-treatment against Mohammed's followers, making it unsafe for them to remain in Mecca; Mohammed permits those without protectors to seek refuge elsewhere.

Because followers are mistreated and Mecca becomes unsafe, Mohammed permits unprotected followers to seek refuge, and sixteen flee to Ethiopia.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2714-2762 confidence: medium

A first flight is followed by others, totaling eighty-three men and eighteen women besides children; the refugees are kindly received by the Najashi, king of Ethiopia, who refuses to surrender them to Koreish envoys.

Followers leave in a first and subsequent flight, and the Ethiopian king protects them from surrender to the Koreish.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2714-2762 confidence: medium

Refugees follow the first flight to Ethiopia; the Najshi, king of Ethiopia, receives them and refuses to surrender them to Koreish envoys.

The passage calls this the first flight and describes later refugees retiring to Ethiopia, where the king receives them and refuses to deliver them to the Koreish.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2765-2812 confidence: medium

Mohammed goes with Zeid to Tyet seeking retreat; chiefs of Thakf receive him coldly; lower-status people force him to leave; he returns to Mecca under al Motam Ebn Adi's protection.

Mohammed seeks retreat at Tyet, is rejected, and returns to Mecca under another person's protection.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2765-2812 confidence: medium

Mohammed goes to Tyet with Zeid seeking retreat; local chiefs receive him coldly; local people force him to the city wall and oblige him to return to Mecca, where he places himself under al Motam Ebn Adi’s protection.

Mohammed seeks shelter at Tyet but is rejected and forced to depart, returning to Mecca under another person’s protection.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2815-2861 confidence: medium

The Medinan party offers Mohammed assistance; his adversaries in Mecca have grown so powerful that remaining there would place him in imminent danger.

Al Abbas says Mohammed is obliged to quit his native city and seek asylum elsewhere, and the Medinans offer protection.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2815-2861 confidence: medium

In the thirteenth year of Mohammed's mission, a group from Medina returns to Mecca, offers Mohammed assistance, and the passage notes that his Meccan adversaries have become dangerously powerful.

Al Abbas says Mohammed is obliged to quit his native city and seek asylum elsewhere, while the Medinan supporters offer protection.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2864-2911 confidence: medium

Mohammed is said to declare that he only preaches and admonishes, cannot compel belief, and exhorts followers to endure injuries; when persecuted, he leaves his birthplace for Medina rather than resisting.

Mohammed is described as leaving his birthplace for Medina under persecution rather than resisting, and Medina later provides assistance.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2864-2911 confidence: high

When persecuted, Mohammed is described as choosing to leave his birthplace and retire to Medina rather than resist.

Mohammed is said to leave his birthplace and retire to Medina rather than resist persecution.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2914-2964 confidence: medium

Mohammed said Gabriel had revealed the conspiracy and ordered him to retire to Medina; Ali lay in Mohammed's place wrapped in his green cloak; the conspirators watched the door and discovered the deception in the morning.

Mohammed is said to receive Gabriel's order to retire to Medina after a plot against him is discovered, then leaves Mecca and proceeds toward Medina.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2914-2964 confidence: high

Mohammed directs his companions to Medina while he, Abu Becr, and Ali remain behind; the Koreish fear the new alliance and seek to prevent his escape.

The passage links the Koreish plot to kill Mohammed with his reported order to retire to Medina and his later escape from Mecca toward Medina.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2967-3017 confidence: medium

Ali followed to Medina three days after settling affairs at Mecca.

The passage links arrival at Medina after departure from Mecca with the immediate construction of a worship building and house.
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persian

Persian Literature, Volume 1 AFRSIYB / GARSHSP / KAI-KOBD / KAI-KS; lines 3932-4054 confidence: high

After hearing of Mzindern, Kai-ks determines to lead an army there and surpass earlier rulers; his warriors fear destruction in war against Demons and send a message asking Zl to intervene against the wild notions attributed to evil influence.

Kai-ks leads his army from the realm toward Mzindern despite counsel that the campaign risks destruction against Demons.
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Persian Literature, Volume 1 AFRSIYB / GARSHSP / KAI-KOBD / KAI-KS; lines 4056-4155 confidence: medium

Zl says the sword must be unsheathed, Kai-ks is captive in a dragon's den, Rakush must be saddled, and Rustem must bear the rescue because Zl is too old for war.

Zl charges Rustem to rescue Kai-ks, describes the king as held in a dragon's den, and Rustem accepts a road likened to hell and filled with demons and sorcery.
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Persian Literature, Volume 1 AFRSIYB / GARSHSP / KAI-KOBD / KAI-KS; lines 4056-4155 confidence: high

Rustem chooses the short road, compares it to tracking the way to hell and entering a tiger's lair, and says he girds himself and trusts in God for victory.

Rustem resigns himself to Heaven's protection, trusts in God for victory, prepares his horse and arms, and departs to free the imprisoned king.
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Persian Literature, Volume 1 BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR / SIKANDER; lines 13827-13931 confidence: medium

Sikander remains in Persia for Roshung's sake and then determines to proceed into Ind, described as a country of enchanters and enchantment.

After securing Persia and marrying Roshung, Sikander determines to proceed into Ind, described as a country of enchanters and enchantment.
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Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15456-15626 confidence: medium

"If Joy be thy desire, O Hfiz, / From Him far distant never dwell" and after finding the Loved one, "Bid to the world a last farewell."

The speaker rejects concern for shame or name and says that after finding the Loved one one should bid the world farewell.
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Persian Literature, Volume 1 CXLVI / CXLIX / CLVII / CLXVI; lines 16715-16740 confidence: medium

"Profit by companionship: this two-doored house forsaken, / No pathway that can thither lead in future time is taken."

The passage urges companionship because, once the two-doored house is forsaken, no pathway later leads back.
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Persian Literature, Volume 1 CXXIX / CXXXIV / CXXXV / CXLVI; lines 16582-16605 confidence: medium

"O Hfiz, in Love's holy bane"; Hfiz is told to hold a skirt and sever all ties.

Hfiz is told his foot has made its way into Love's holy bane and is instructed to lay hold of the skirt and sever all ties from that day.
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Persian Literature, Volume 1 CXXXV / CXLVI / CXLIX / CLVII; lines 16646-16712 confidence: medium

The speaker says he is Love's slave and free from both worlds, a bird of sacred gardens caught in the net of chance, angel-born in Highest Heaven, and brought by Adam to a cloister.

The speaker says his place was Highest Heaven, he was angel-born, and he fell into the net of chance before coming by Adam to a cloister.
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Persian Literature, Volume 1 DEATH OF MINCHIHR / NAUDER / AFRSIYB MARCHES AGAINST NAUDER / AFRSIYB; lines 3433-3545 confidence: medium

After Slim and Tr were killed, Tahmasp, son of Slim, fled to an island, died there, and left a son named Zau.

Tahmasp flees to an island and leaves Zau; Zau is later summoned, comes to Persia, wins a kingdom, and is enthroned.
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Persian Literature, Volume 1 DRB AND DR / SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD; lines 14382-14506 confidence: high

Four days of uninterrupted feasting are described as an ancient practice before an important undertaking or a journey.

Four days of uninterrupted feasting are described as an ancient practice before an important undertaking or setting out on a journey.
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Persian Literature, Volume 1 FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM / THE RUBIYT; lines 14979-15142 confidence: high

The speaker questions an earthen urn; it says to drink while alive because the dead do not return, and the vessel is imagined as once living and drinking.

The urn tells the speaker to drink while alive because the dead never return; later the speaker says none return through the door of darkness to describe the road.
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Persian Literature, Volume 1 FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM / THE RUBIYT; lines 14979-15142 confidence: high

The speaker urges abandoning human and divine perplexity for wine, then imagines an angel of darker drink offering a cup to the soul at the river brink.

An angel of the darker drink finds the addressee at the river brink, offers a cup, and invites the soul to drink.
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Persian Literature, Volume 1 FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM / THE RUBIYT; lines 14979-15142 confidence: high

The soul may cast aside dust and ride heaven's air; the body is a tent where a sultan rests one day before a dark ferrash prepares it for another guest.

The soul can fling dust aside and ride naked on the air of heaven; the body is a temporary tent for a death-bound guest.
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Persian Literature, Volume 1 FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM / THE RUBIYT; lines 14979-15142 confidence: high

The soul may cast aside dust and ride heaven's air; the body is a tent where a sultan rests one day before a dark ferrash prepares it for another guest.

The body is compared to a tent where a sultan rests for one day before the tent is struck for another guest.
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Persian Literature, Volume 1 GARSHSP / KAI-KOBD / KAI-KS / THE SEVEN LABORS OF RUSTEM; lines 4280-4386 confidence: medium

Rustem enters an enchanted green place with flowing rivulets, ready-roasted deer, bread, and salt; the provisions vanish when he speaks, and a tambourine and wine flask appear.

The passage is explicitly divided into the fourth and fifth stages and follows Rustem through successive tests: enchanted provisions, a disguised demon, darkness, local conflict, and a dangerous route toward the White Demon's realm.
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Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1030-1151 confidence: medium

News that Zohak keeps two devouring serpents causes widespread dread; Persian nobles abandon Jemshid, ally with Arab troops, and Jemshid is defeated while Zohak gains the crown.

Jemshid, defeated by Zohak, becomes a wanderer and flees through wilderness, plain, and mountain before reaching Zabulistan.
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Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1384-1512 confidence: high

King Greng meets Jemshd in the garden and expresses favor; Jemshd distrusts him and learns privately that vizirs are considering securing him out of fear of Zohk, so he flees.

Jemshd flees after fearing detention, wanders into distant lands, sleeps beneath a tower, and is recognized and chained by an enemy envoy.
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Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1604-1630 confidence: medium

At sixteen, Feridn descends from the mountain to the plain, asks Farnuk why Zohk killed his father, hears the story, and resolves revenge.

At sixteen, Feridn descends from the mountain and begins the sequence that leads to confrontation with Zohk.
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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 7115-7189 confidence: medium

The damsel says her father Shwer, of the race of Feridn, is violent; she fled home, crossed the Jihn, walked after her horse tired, stayed three days in the forest, and refused marriage to Poshang of Trn.

The damsel reports leaving home, crossing the Jihn, and remaining in the forest after refusing her father's plan to marry her to Poshang.
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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 7278-7370 confidence: medium

Sdveh and Ks witness Saiwush enveloped in flames; Saiwush emerges unharmed, Ks resolves again to execute Sdveh, Saiwush intercedes, and Sdveh continues secret charms against him.

Saiwush sees the campaign against Afrsiyb as an opportunity to become free from Sdveh's machinations and witchery.
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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 7372-7479 confidence: high

Saiwush consults Bhrm, Zinga, and Shwern, says he has pledged his word, rejects their advice, resolves to abandon his country and join Afrsiyb, and writes that he seeks protection from his father's resentment.

Saiwush, alienated by Kai-Ks's command and unwilling to break pledged faith, resolves to abandon his country, crosses the Jihn with three hundred horsemen, and goes to Afrsiyb's court.
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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 7481-7554 confidence: medium

Saiwush is seated on a golden throne beside Afrasiyab, honored by banquet, music, and songs, praised for lineage, faith, honor, and beauty, and treated with royal respect by Afrasiyab.

Saiwush is away from Persia in Turan, receives royal honors from Afrasiyab, and later weeps over estrangement from home.
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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 7556-7645 confidence: high

Ferangs, alarmed by the news, advises Saiwush to flee by a circuitous route back to Irn; she cannot accompany him because of her condition and tells him to save his own life. Saiwush calls three hundred Irnians and asks that a son, if born, be named Kai-khosru.

Ferangs advises Saiwush to flee by a circuitous route back to Irn, and he sets off surrounded by enemies.
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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 7977-8070 confidence: high

Rustem, while avenging Saiwush's murder, has sent to remote parts of Tartary in quest of Kai-khosru.

Rustem sends a quest for Kai-khosru; Gdarz's dream directs Gw to the hidden prince; Gw finds him and escorts him toward Irn and his birth-right.
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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 7977-8070 confidence: medium

Gw travels secretly, uses and kills guides to prevent discovery, endures hunger and exposure while crossing mountain, forest, and desert, and misleads searchers sent by Prn-wsah.

Gw's mission requires travel through mountain, forest, desert, and pathless waste with deprivation of ordinary food, comfort, and sleep.
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Persian Literature, Volume 1 KAI-KHOSRU / AKWN DW / BARZ, AND HIS CONFLICT WITH RUSTEM / SSEN AND AFRSIYB; lines 10287-10372 confidence: medium

Kai-khosru assists Barz and puts the Trnians to flight; Afrsiyb escapes; Rustem advises against pursuit, asks leave to rest at Sstn at four hundred years old, and says Fermurz and Barz may take his place; Kai-khosru rewards warriors and leaves Zl and Rustem to go to Sstn.

Rustem says he is four hundred years old, asks to return home for rest, and says Fermurz and Barz may take his place.
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Persian Literature, Volume 1 KAVAH, THE BLACKSMITH / FERIDN / FERIDN AND HIS THREE SONS / MINCHIHR; lines 2365-2401 confidence: medium

As his end approaches, Feridn says his hour of departure has arrived, places Minchihr under the protection of Sm and Narmn, and directs Minchihr to sit on the throne.

Feridn announces his approaching departure, places Minchihr under Sm and Narmn’s protection, and stores Minchihr’s mind with good and wise counsel.
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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 12494-12588 confidence: high

Gushtsp asks Jamsp to learn Isfendiyr's intentions; Jamsp tells Isfendiyr that a father's commands must be obeyed, and the king is informed that the prince consents to the expedition.

Isfendiyr accepts the expedition after counsel from Jamsp and Kitabn, departs with a large army, encounters a bad omen, and continues anyway.
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Persian Literature, Volume 1 NAUDER / AFRSIYB MARCHES AGAINST NAUDER / AFRSIYB / GARSHSP; lines 3548-3680 confidence: high

Zl reflects that Garshsp cannot contend with Afrsiyb and seeks a prince of Feridn’s race; Kai-kobd is found living obscurely on Mount Alberz, known for wisdom, valor, and sovereign fitness.

Zl commands Rustem to go quickly to Mount Alberz and bring Kai-kobd from obscurity to the prepared army and throne.
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Persian Literature, Volume 1 NAUDER / AFRSIYB MARCHES AGAINST NAUDER / AFRSIYB / GARSHSP; lines 3682-3765 confidence: medium

Rustem urges the young sovereign to leave for Persia; they travel night and day, Rustem repulses enemy detachments, and Keln, one of Afrsiyb's warriors, makes the fiercest attack with a spear near Persia.

After the dream interpretation, Rustem urges Kai-kobd to depart for Persia; they travel night and day while Rustem repulses enemy detachments and kills Keln.
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Persian Literature, Volume 1 Persian Literature, Volume 1 / PERSIAN LITERATURE / SPECIAL INTRODUCTION; lines 315-390 confidence: high

In 1226 Sa'di was forced to leave Shiraz, grasp a wanderer's staff, and was captured by Crusaders and led to Tripoli.

Sa'di is described as being forced to leave Shiraz with a wanderer's staff and then as being captured and led to Tripoli.
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Persian Literature, Volume 1 RDBEH / DEATH OF MINCHIHR / NAUDER / AFRSIYB MARCHES AGAINST NAUDER; lines 3291-3401 confidence: medium

Drums on elephants signal departure; Afrsiyb reaches the Jihn before Nauder is aware, and the Persian army moves to Dehstn for battle.

The army's departure is explicitly signaled by drums on elephants, and later battle is reannounced by drums and trumpets.
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Persian Literature, Volume 1 RDBEH / DEATH OF MINCHIHR / NAUDER / AFRSIYB MARCHES AGAINST NAUDER; lines 3291-3401 confidence: high

Krun reports Kobd's death; Nauder fights Afrsiyb until night, then sends Ts and Gustahem with his domestic establishment to Irn and the mountain Alberz so Feridn's race may survive.

Nauder sends his sons and domestic establishment away to Alberz in the hope that someone of Feridn's race will survive approaching ruin.
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Persian Literature, Volume 1 SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM; lines 14703-14791 confidence: high

At sunrise a frontiersman intones a quatrain: a Tent gives a Sultan one day's rest on the way to the realm of Death; the Sultan rises, and the dark Ferrash strikes and prepares it for another Guest.

The quoted quatrain presents a Tent as a one-day resting place for a Sultan addressed to the realm of Death; the Ferrash then strikes and prepares it for another Guest.
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Persian Literature, Volume 1 SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU; lines 10639-10741 confidence: high

Kai-khosru is described as drawn to religious life, abandoning sovereignty, giving state affairs to ministers, and being respectfully challenged by chiefs and warriors.

Kai-khosru rejects worldly rule, seeks devotion and a future state, says farewell to royal pageantry, and leaves on a journey connected with his death.
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Persian Literature, Volume 1 SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU; lines 10639-10741 confidence: high

Kai-khosru says he is preparing for a future state and reports a voice: "The time of thy departure is nigh, prepare the load for thy journey."

A mysterious voice tells Kai-khosru that the time of departure is near and to prepare the load for his journey.
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Persian Literature, Volume 1 SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU; lines 10639-10741 confidence: medium

Kai-khosru says a fountain has been pointed out in dreams and that at it his life will be resigned to its Creator; he bids farewell, journeys, camps after one stage, resumes travel, and takes leave of Zl and Rustem.

Kai-khosru says a fountain has appeared in his dreams and that at that fountain his life will be resigned to its Creator.
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Persian Literature, Volume 1 SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU; lines 10743-10770 confidence: high

Kai-khosru says it is time for separation, tells the followers to go quickly, and warns that snow and tempestuous wind will make them perish.

Kai-khosru announces separation, enters the fountain, and disappears without a trace.
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Persian Literature, Volume 1 STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW; lines 9207-9307 confidence: medium

Kai-khosru refers the matter to counsellors; Byzun volunteers to exterminate the boars; Gw objects because Byzun is too young; the king permits him to go with the veteran Girgn.

Byzun volunteers despite objections to his youth, departs with Girgn, kills the boars, and prepares heads and tusks as evidence for the king.
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Persian Literature, Volume 1 THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT; lines 11121-11219 confidence: medium

Lohursp relinquishes authority, adopts a recluse’s coarse habit, retires near Balkh, and spends the remainder of life in prayer and worship; his reign is said to last 120 years.

Lohursp relinquishes authority, takes on a recluse’s habit, retires to a pilgrimage site, and devotes himself to prayer.
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Persian Literature, Volume 1 THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR; lines 11646-11735 confidence: high

Kurugsar describes three roads to the brazen fortress: a pleasant three-month route, a less agreeable two-month route, and a seven-day road called the Heft-khan or seven stages, with a monster or terrible difficulty at every stage.

Kurugsar offers safer longer roads and repeatedly warns against the Heft-khan, but Isfendiyr chooses the dangerous seven-day path.
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Persian Literature, Volume 1 THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR; lines 11646-11735 confidence: medium

Isfendiyr receives Gushtasp’s parting benediction and is supplied with twelve thousand chosen horsemen and abundant treasure for the expedition against Arjsp.

Before proceeding, Isfendiyr receives a benediction, twelve thousand horsemen, and treasure.
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Persian Literature, Volume 1 THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP; lines 10773-10855 confidence: high

Gushtsp is described as intrepid and apparently marked for sovereignty but disfavored by his father; he gathers one hundred thousand horsemen toward Hindustan, and Lohursp sends Zarr with one thousand horsemen after him.

Gushtsp first leaves with horsemen, then after his heirship claim fails, flees alone from his father’s house toward Rum.
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Persian Literature, Volume 1 THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP; lines 10857-10942 confidence: medium

The king has inquiries made into the proposed son-in-law's character, parentage, name, father, ancestors, and circumstances; he sanctions the marriage but drives the couple out without dowry or money for food.

After the sanctioned marriage, the king drives Kitabun and Gushtasp out without dowry or food, and they live in a miserable cell while Gushtasp hunts for sustenance.
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Persian Literature, Volume 1 THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP; lines 11031-11119 confidence: medium

Lohursp instructs Zarr to seek peace and ask forgiveness, saying Gushtsp should return home "that I may resign to him my crown and throne, and like Kai-khosru, take leave of the world."

Lohursp says he will resign the crown and throne, take leave of the world like Kai-khosru, and devote himself to prayer and devotion.
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Persian Literature, Volume 1 THE RUBIYT / THE DIVAN / BY HFIZ / INTRODUCTION; lines 15410-15453 confidence: high

The Mohammedan world welcomed his lyrics; kings and rulers offered honors and hospitality; he started for India at the invitation of a great Southern Prince who sent a vessel to meet him.

Hfiz sets out toward India by invitation and vessel, but sea hardship causes him to return to Shiraz before completing the journey.
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Persian Literature, Volume 1 THE RUBIYT OF OMAR KHAYYM / THE RUBIYT / THE DIVAN / BY HFIZ; lines 15309-15336 confidence: low

The moon is addressed as rising again; it will wax and wane often in the future and rise to look for the speakers through the same garden, looking for one in vain.

The moon is imagined to look for the speakers again in the same garden and to seek one in vain, implying a forthcoming absence.
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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 5039-5163 confidence: medium

A band of horsemen sees Rakush, tries to seize him, suffers deaths from his hoofs, casts a noose around his neck, carries him away, and admires his beauty and size.

Rustem's matchless horse is captured while he sleeps; Rustem departs on foot, follows the hoof-tracks, and seeks restitution in Samengan.
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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 5165-5296 confidence: high

Rustem kisses and embraces Tahmneh; at morning he rises to leave while she weeps and tries unsuccessfully to hold him back.

After the marriage night, Rustem rises at morning and leaves despite Tahmneh's tears and attempts to detain him.
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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 5298-5424 confidence: high

Sohrab says, “My father seek,” and asks for a horse fit for a prince and warrior, strong and swift enough for battle.

Sohrab explicitly says he must seek his father and prepares by requesting and selecting a suitable warrior horse.
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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 5426-5514 confidence: medium

Sohrb surveys the royal gifts and armed ranks, salutes the chiefs, then begins the march; drums resound, the army advances, and blood and havoc mark the movement into Persia.

After receiving the gifts and viewing the troops, Sohrb begins the march toward Persia with drums sounding and an army behind him.
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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 5648-5778 confidence: medium

The fort governor warns the distant monarch that Sohrab advances with many foot and horse, Hujir is captive, the walls are besieged, Rustem alone may save the country, and flight is their only trust.

The fort is under siege, the messenger travels by secret ways, and the heroes with the warrior maid leave unseen under night cover before the attackers find the fortress empty.
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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: high

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 king's written appeal calls Rustem the protector of the Persian throne, describes national crisis, sends an envoy, and the passage ends with martial departure preparations.
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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: high

The king closes the page in dread and orders Gw to saddle the fleetest horse and carry the country's woes to Rustem day and night without waiting.

Gw is commanded to ride day and night without delay, travels without rest or food, and privately delivers the royal page to Rustem.
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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 5874-5970 confidence: high

Rustem is met with honors by Ts, Gdarz, and Gushwd; the enraged king declares Rustem has defied him, orders him impaled alive, and after Gw resists has both condemned, with Ts receiving the decree for the felon-tree.

The king condemns Rustem; Rustem denounces the king, warns of a coming conqueror, and withdraws from court, leaving the warriors fearful.
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Persian Literature, Volume 1 THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW / BARZ, AND HIS CONFLICT WITH RUSTEM; lines 9885-9968 confidence: medium

Rustem tells Zra to prepare a litter so he can go to Sstn for a remedy from the Smrgh; pain keeps him awake as he prays to the Supreme Being, and Fermurz arrives in the morning.

Rustem has a litter prepared so he can go to Sstn to obtain a remedy for his wound from the Smrgh.
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Persian Literature, Volume 1 Zal, the son of Sam; exposure on Alberz, Simurgh fosterage, and return confidence: medium

Sam leaves the mocked child on Alberz, but the Simurgh pities him on the rock and carries him to its own habitation.

Zal is left on Alberz, raised in the mountain refuge, and returned from it with changed status and future promise.
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Persian Literature, Volume 1 ZL, THE SON OF SM / THE DREAM OF SM / RDBEH / DEATH OF MINCHIHR; lines 3131-3189 confidence: high

Minchihr has flourished one hundred and twenty years, and astrologers ascertain that his departure from life is near.

Astrologers determine that Minchihr's death is near and warn him to complete what must be done before sudden death overtakes him.
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Persian Literature, Volume 1 ZL, THE SON OF SM / THE DREAM OF SM / RDBEH / DEATH OF MINCHIHR; lines 3131-3189 confidence: high

Minchihr and Nauder weep; Minchihr says nothing in the world remains fixed and compares life to a caravan departing by appointed turns toward another city and a destined road.

Minchihr describes the world as a caravan moving to another city and says his appointed time has come to travel the destined road.
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The Persian Literature, Volume 2, The Gulistan CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 confidence: medium

Sa'di begins as a Koran student, turns toward Sufism under a teacher, travels through India, Arabia, Syria, Damascus, Baalbec, Jerusalem's wilderness, Africa/Tripoli, and Asia Minor, then returns to Shiraz and his garden hermitage.

Sa'di travels widely after the Tartar invasion and returns to Shiraz after age seventy to dwell in his hermitage and garden.
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The Persian Literature, Volume 2, The Gulistan CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 confidence: medium

Sa'di studies the Koran, turns to Sufism under a teacher, travels after the Tartar invasion to many regions, preaches at Baalbec, wanders near Jerusalem, works as a slave in Africa, travels Asia Minor, and returns to Shiraz to compose the Rose Garden.

Sa'di leaves the context of Shiraz/Persia for wide travels, then returns to Shiraz and remains in the hermitage garden to compose the Rose Garden.
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The Persian Literature, Volume 2, The Gulistan CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3272-3384 confidence: medium

At the bedside, the old man recites that his soul has taken the path of departure and that the fates have said 'enough' after his brief share of life; the narrator explains this to the Syrians.

The dying old man describes the soul taking the path of departure and life as a table from which only a few mouthfuls have been taken before the fates say enough.
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The Persian Literature, Volume 2, The Gulistan CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3272-3384 confidence: medium

The dying old man says his soul has taken the path of departure after a few mouthfuls at the table of life; he later compares death's pain to tooth extraction and existence torn from the body.

The dying old man frames death as the soul taking a path of departure after only a few mouthfuls at the table of life.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 537-638 confidence: high

A sick old Arab king hears news of conquest, says the tidings belong to his heirs, and speaks of death beating the drum of departure while his body parts say farewell.

The sick king hears of victory but says it benefits his heirs, while death beats the drum of departure and his body parts say farewell.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 537-638 confidence: medium

A messenger on horseback announces conquest to a grievously sick old Arab king, who says the glad tidings are for his rivals, the heirs of sovereignty.

The sick king interprets victory as irrelevant to him because death is overtaking him and his life cannot return.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 640-735 confidence: medium

A displaced vizir withdraws into a fraternity of dervishes, receives consolation, and refuses the king's offer of reinstatement, saying it is preferable to be out of office.

The displaced vizir withdraws into dervish society, refuses return to office, and says a wise man will not meddle in state affairs.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 737-821 confidence: low

The associate says he has small means, a large family, a burden of poverty, hunger, and thoughts of removing to another country for livelihood.

The associate considers removing to another country to manage a livelihood without others knowing his fortune.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 823-889 confidence: medium

The narrator accompanies friends to Hijaz and returns from pilgrimage to Mecca.

The narrator travels to Hijaz and returns from pilgrimage to Mecca; later the Caabah is used as an image of a destination reached from afar.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXIII / XXVII / XXVIII; lines 1816-1882 confidence: medium

The narrator leaves friends at Damascus, retires to the Holy Land wilderness, is captured by the Franks, and is made to dig earth in the ditches of Tripoli with some Jews; he contrasts being chained with acquaintances and walking in a garden with strangers.

The narrator leaves friends at Damascus and retires into the wilderness, forests, and mountains before being captured.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXIII / XXVII / XXVIII; lines 1816-1882 confidence: medium

The narrator leaves the society of friends at Damascus for the wilderness of the Holy Land or Jerusalem, is captured by the Franks, and is made to dig in the ditches of Tripoli.

The narrator leaves friends and human society for wilderness, forests, and mountains, after which he is captured and forced into labor.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 confidence: high

A person asks an absent friend where he has been; the reply says it is better to be sought after than loathed, followed by reflection that a rarely seen mistress is more desired.

The absent friend says it is better to be sought after, and the passage states that a rarely seen mistress is more desired than one seen too often.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 confidence: high

The narrator and friend were like two kernels in one almond shell; after an unexpected journey and return, the friend complains no messenger was sent, and the narrator says he did not want a courier to see the friend's countenance.

The narrator and friend are described as two kernels in one almond shell, then separated by a journey and reunited after a long interval.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 confidence: high

After the young person's behavior displeases him, the narrator withdraws communication and affection; the youth departs saying the sun is not diminished by the bat's dislike, and the narrator later regrets the lost enjoyment and calls for return.

After withdrawing affection, the narrator watches the young person depart, feels distress, recognizes lost enjoyment, and calls for return.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 3065-3158 confidence: medium

“In the hilly region I saw a great and holy man, who was content in living retired from the world in a cavern”; he avoids the city because “there dwell some wonderful and angel-faced charmers” and “where the path is miry, elephants may find it slippery.”

The holy man lives retired in a cavern and avoids the city because its beautiful charmers would make the path dangerous even for the strong.
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The Persian Literature, Volume 2, The Gulistan XXIII / XXVII / XXVIII / XXXIII; lines 1885-1962 confidence: medium

The king visits while on pilgrimage and proposes that the hermit move to the capital for a more comfortable devotional abode and public benefit; the hermit refuses by turning away.

The holy man is persuaded to leave the wilderness and move into a city dwelling near the royal residence, with an initial offer that he may return if harmed by the setting.
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The Persian Literature, Volume 2, The Gulistan XXIII / XXVII / XXVIII / XXXIII; lines 1885-1962 confidence: medium

A Syrian holy man had spent many years in devotion in the wilderness and fed on leaves of trees.

The hermit departs his wilderness setting for the city and is transformed from austerity to comfort and indulgence.
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The Persian Literature, Volume 2, The Gulistan XXVII / CHAPTER IV / CHAPTER V / XVIII.; lines 3204-3269 confidence: medium

A king of Arabia is told of Laila and Mujnun: Mujnun, despite knowledge and wisdom, has turned to the desert and distraction; the king summons and reproves him for forsaking human society.

Mujnun is reported to have turned toward the desert, abandoned himself to distraction, and forsaken human society because of Laila.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 confidence: medium

In the desert of Mecca, the exhausted narrator lies down; the camel-driver warns that holy Mecca is ahead, a robber behind, and that moving forward brings escape while staying means death.

In the desert of Mecca, the exhausted traveller is told that holiness and escape lie ahead, while danger and death lie behind or in remaining still.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 confidence: medium

In the desert of Mecca, the drowsy narrator lies down and asks to be left; the camel-driver warns that Mecca is ahead, a robber behind, and staying means death.

On the Meccan desert route, the exhausted narrator must go forward toward holy Mecca to escape death and danger behind him.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1567-1627 confidence: medium

A naked pedestrian leaves Cufah with pilgrims for Hijaz or Mecca, has no journey necessities, yet cheerfully says he is neither mounted nor socially burdened and lives freely.

A destitute pedestrian pilgrim continues into the desert and survives, while the mounted gentleman who warned him dies.
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The Shahnama of Firdausi, Vol. I ARGUMENT / FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219; lines 10971-11063 confidence: medium

The Shah joins a young man's hand to a world-paladin's and prays to Almighty God, saying God has helped him, given him crown and signet-ring, and asking: "Now take me to the other world."

Faridun asks God to take him to the other world and later dies.
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The Shahnama of Firdausi, Vol. I ARGUMENT / HIS REIGN WAS NINE YEARS / ARGUMENT / GARSHASP 373; lines 17649-17733 confidence: medium

Zal calls Rustam his "elephantine son," taller than other men, and says he is not yet of age to fight, though it is no time for feasting.

Zal tells Rustam that toil will break his sleep, quiet, delights, sports, and pleasures; although Rustam is not of age, the moment is not for feasting.
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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 calls Jandal, a noble devoted counselor, and orders him to go around the world to select three noble royal full sisters, unnamed by their father and alike in height and looks, for his sons.

Faridun sends Jandal around the world to find three noble royal sisters for his sons; Jandal departs Iran, searches, and reaches Sarv of Yaman.
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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 calls Jandal, a noble devoted counselor, and orders him to go around the world to select three noble royal full sisters, unnamed by their father and alike in height and looks, for his sons.

Jandal is described as noble, devoted, shrewd, upright, plausible, and tactful; he leaves Iran to make inquiries for Faridun's commission.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 9144-9300 confidence: medium

Iraj speaks of time passing like wind, death as dust and brick, a blood-drinking tree of revenge, Jamshid's lost crown and throne, and his own wish to renounce crown and throne and reconcile with his brothers.

Iraj chooses to go to his hostile brothers in haste and nearly unattended; the Shah warns him of danger, prepares a letter, and hopes for his safe return.
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The Shahnama of Firdausi, Vol. I CHAPTER I / LAND AND PEOPLE / CHAPTER II / POET AND POEM; lines 2075-2174 confidence: medium

Firdausi left the bath in chagrin, divided the received sum between the bath-man and sherbet-seller, fled to Harat, hid six months, and was not found by Mahmud's messengers at Tus.

After receiving the reward and fearing Mahmud's wrath, Firdausi flees to Harat, hides for six months, then journeys onward.
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The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11308-11486 confidence: medium

In anger Sam orders the child carried far beyond the fields and fells. The child is left on uninhabited Mount Alburz, near the sun and far from men, where the Simurgh nests. The narrator says the infant is outcast from his father's love, and that the one who fosters all takes up the castaway.

The infant is carried far beyond settled lands and abandoned on uninhabited Mount Alburz, away from his father and human society.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 11962-12110 confidence: medium

Sam sets forth royal virtues, calls the fathers of the realm and holy archimages, and says the monarch orders him to march to Mazandaran against the Kargasars with a mighty host, while his son remains.

The monarch orders Sam to march against enemies, Sam departs with troops, and Zal is instructed to return to the throne and crown.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12769-12943 confidence: high

"At dusk they locked the gate"; a damsel tells Zal, "All is prepared, so come."

The encounter begins after the gate is locked at dusk and ends with daybreak, drum-call, farewell, descent by lasso, and departure from the palace.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14065-14234 confidence: high

Zal takes the prepared letter, mounts amid trumpets, and rides from Zabulistan to court with a troop of warriors while Sam remains behind.

Zal takes Sam’s letter and departs with warriors to the Shah’s court.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14568-14731 confidence: medium

The sixth riddle describes a fortified city on a mountain, citizens who prefer a thornbrake in the waste, and a future quake that restores remembrance of the city.

Zal identifies Thornbrake town or the Wayside Inn with life below and the city on the mount with the long home reached after leaving worldly toil.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15396-15548 confidence: high

Sam tells Zal to be just and loyal to the Shahs, prefer wisdom over wealth, avoid evil, seek God's way, and keep his advice; he then bids farewell, journeys west, and is accompanied three stages by his children before Zal goes to Sistan with Rustam.

Sam gives Zal ethical counsel on justice, loyalty, wisdom, avoiding evil, and God's way, then bids farewell and journeys west.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15550-15702 confidence: medium

Zal hears that Rustam killed the roaring elephant with a single mace-blow, mourns the beast, praises Rustam as a brave peerless youth, and tells him to avenge Nariman.

After Rustam's elephant-slaying, Zal praises his youth, valour, and lack of peers, then sends him to avenge Nariman at Mount Sipand; Rustam accepts the command.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15880-15940 confidence: medium

Astrologers inform the Shah that the royal Grace would fade, his time for passing to the other world has come, and he should prepare to yield his body to clay.

Astrologers announce the fading of royal Grace and instruct the Shah to prepare to pass to the other world and yield his body to clay.
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The Shahnama of Firdausi, Vol. I GARSHASP 373 / GARSHASP 377 / GARSHASP 379 / GARSHASP; lines 17937-18038 confidence: medium

Zal tells Rustam to take his mace and escort, go quickly to Mount Alburz, do homage to Kai Kubad, and return within two sennights.

Zal sends Rustam with mace and escort to Mount Alburz to summon Kai Kubad and return quickly.
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The Shahnama of Firdausi, Vol. I GARSHASP 377 / GARSHASP 379 / GARSHASP / GARSHASP 383; lines 18041-18134 confidence: medium

Rustam says the chiefs have prepared the throne and called Kai Kubad to be Shah; Zal sent him to Mount Alburz to find, homage, and quickly summon Kai Kubad.

Rustam is sent by Zal to travel to Mount Alburz, find Kai Kubad, homage him, and speed him to sovereign power.
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The Shahnama of Firdausi, Vol. I GARSHASP 379 / GARSHASP / GARSHASP 383 / GARSHASP 385; lines 18137-18221 confidence: medium

Rustam brings Zal's greeting to the king of earth and offers to deliver the chieftain's message.

Rustam arrives with Zal's message, is compared by Kai Kubad to the dream hawks, and urges Kai Kubad to journey to Iran and the chiefs.
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The Shahnama of Firdausi, Vol. I HIS REIGN WAS NINE YEARS / ARGUMENT / GARSHASP 373 / GARSHASP 377; lines 17736-17825 confidence: medium

Rustam sees the mace, smiles with joy, blesses Zal, calls him chief of paladins, and says he needs a steed to bear his person, mace, and Grace; Zal invokes God's blessing on him.

After receiving the mace, Rustam says he needs a steed able to bear him and his equipment; the next heading names Rustam catching Rakhsh and Zal gathers horse herds.
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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.

Abtin leaves after defeat, travels by ship to a foreign court, marries Faranak, and later returns with family and adherents to resume war.
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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

Because Zahhak keeps searching and the cow is widely talked about, Faranak plans to abandon the land and carry the child to Alburz.

Faranak decides to abandon the land and carry Faridun to Alburz, where she entrusts him to a holy devotee on the lofty mountain.
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The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7265-7392 confidence: high

Faridun sets out for vengeance for his father on the day Khurdad with favoring stars and auguries; troops assemble, baggage and provisions go on buffaloes and elephants, and Purmaya and Kaiamish ride beside the Shah.

Faridun sets out on the day Khurdad with favoring stars, splendid auguries, assembled troops, and royal companions.
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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: high

Faridiin reigns on earth for five hundred years, departs, leaves an empty throne, bequeaths earth to others, and retains only regret from his possessions.

After Faridiin's five-hundred-year reign, he departs, leaves an empty throne, retains only regret, and the passage states that the same applies to great and small, sheep and shepherd.
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The Shahnama of Firdausi, Vol. I M1NUCHIHR 243 / MINIJCHIHR 253 / HE REIGNED FOR SEVEN YEARS / ARGUMENT; lines 16232-16409 confidence: high

Pashang instructs the army to move after clouds and rains have passed, pasture and herbage have risen, and the world is green, then to advance toward Amul and Dahistan and redden streams with blood.

Pashang orders departure after rains and renewed pasture, and the narrative later says the army marches when herbage makes the plain like painted silk.
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The Shahnama of Firdausi, Vol. I M1NUCHIHR 243 / MINIJCHIHR 253 / HE REIGNED FOR SEVEN YEARS / ARGUMENT; lines 16411-16554 confidence: medium

Kubad says, 'the body is for death' and 'No mortal passeth into heaven alive,' adding that one dies in battle and another in bed.

Kubad says all must depart, describes death as unavoidable, and asks how his body should be placed after he quits the world.
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The Shahnama of Firdausi, Vol. I M1NUCHIHR 243 / MINIJCHIHR 253 / HE REIGNED FOR SEVEN YEARS / ARGUMENT; lines 16556-16694 confidence: high

Naudar orders Tus and Gustaham to go to Pars, fetch the women-folk, and carry them through the passes to Alburz by the road to Ispahan.

The royal sons depart from Naudar after being ordered to travel secretly toward Pars and Alburz during a crisis of defeat.
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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: high

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 states that Grace departed from the Pishdadian Dynasty through the unworthiness and degeneracy of its representatives.
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The Shahnama of Firdausi, Vol. II ARGUMENT / KA1 KAUS 29 / KA1 KAUS 43 / THE SEVEN COURSES OF RUSTAM; lines 2505-2673 confidence: high

Rustam departs from his sire, travels rapidly, reaches a plain of onagers, hunts and cooks one with fire, releases Rakhsh to pasture, and sleeps in a reed-bed that is a lion's lair.

Rustam leaves his sire, travels with unusual speed, and refers to carrying his gear toward Mazandaran in the course of the mission.
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The Shahnama of Firdausi, Vol. II ARGUMENT / PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT; lines 1665-1755 confidence: medium

The argument says the poet bewails Kai Kubad; Kai Kaus is seduced by a div into invading Mazandaran; Kai Kaus and his host are captured and blinded by the White Div; Rustam goes to rescue and deliver them.

Kai Kaus is seduced by a div into invading Mazandaran, leading to capture and blinding.
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The Shahnama of Firdausi, Vol. II ARGUMENT / VOL. II. F / KAI KAOS 87 / KAI KACS 99; lines 5602-5758 confidence: medium

Rustam gives a feast at Nawand near Barzin; great men of Iran, including Tus, Gudarz, Bahram, Giv, Gurgin, Zanga, Kharrad, Gustaham, Barzin, and Guraza, assemble with their retainers.

Rustam hosts the warriors, Giv proposes entering Afrasiyab's preserves, and Rustam agrees to seek Turan at dawn with the hunting party.
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The Shahnama of Firdausi, Vol. II ARGUMENT / VOL. II. I / KA1 KAUS 139 / ISO THE SHAH NAM A OF FIRDAUSI; lines 8059-8191 confidence: high

Suhrab girds himself for revenge, removes his golden crown, puts on mail, breastplate, and Ruman helmet, takes spear, bow, lasso, and mace, mounts his steed, raises the battle-cry, and rushes onto the field like a mad elephant.

Suhrab removes his crown, dons armor and helmet, takes multiple weapons, mounts his steed, raises the battle-cry, and rushes onto the field.
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The Shahnama of Firdausi, Vol. II ARGUMENT / VOL. II. I / KA1 KAUS 139 / ISO THE SHAH NAM A OF FIRDAUSI; lines 8193-8285 confidence: medium

Rustam sees Giv saddling Rakhsh, Gurgin urging haste, Ruhham fastening the girth and mace, and Tus holding the horse's mail; hearing the commotion, he thinks it must be Ahriman's own fight.

Rustam's horse is readied by named warriors; Rustam puts on armor, girds himself, mounts Rakhsh, gives orders to Zawara, and sets forth.
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The Shahnama of Firdausi, Vol. II I. JJ, / V. 573 / VOL. II. / VOL. II. R; lines 13081-13248 confidence: high

At sunset the tearful prince marches toward Jihun; the route through Tirmid toward Chach is full of scent, color, carpets, and food, and he stops at Kachar Bashi.

Siyawush leaves Iran, crosses the river with troops toward Afrasiyab’s side, and later speaks of either making the land his home or departing to other realms.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 139 / ISO THE SHAH NAM A OF FIRDAUSI / VOL. 11. L / VOL. II. M; lines 9409-9547 confidence: high

Bahram counsels not to cling to the dead, to prepare for one's own departure, says death is a summons from God and Master of all, and calls the world a Wayside Inn.

Bahram counsels preparation for one's own departure, says the summons to depart comes from God, and describes life as a Wayside Inn.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 16822-16965 confidence: high

Gudarz is warned in a dream to search for Kai Khusrau, son of Siyawush and prisoner of state under Afrasiyab; Giv departs and ultimately returns to Iran with Kai Khusrau and Farangis despite Piran and Afrasiyab.

Gudarz is warned in a dream to search for Kai Khusrau; Giv departs, overcomes opposition, and returns with the destined prince to Iran.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 17738-17906 confidence: high

Piran says they must not rashly slay Khusrau, proposes fixing his residence in Khutan, and Afrasiyab praises Piran's wise counsel and urges haste.

Piran proposes residence in Khutan instead of killing Khusrau, and Afrasiyab orders him sent away so that chiefs will find no trace of him.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 18090-18209 confidence: medium

Surush says that among Iran's chiefs and warriors none will discover Kai Khusrau except Giv, an outcome destined by the sky, and that the Judge has lavished love on Giv.

Surush states that none among the chiefs and warriors of Iran will discover Kai Khusrau except Giv, and Gudarz tells Giv that heaven has ordained him to remove sorrow and bondage.
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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 passage says trouble arises after prosperity: the Arabs rise, a wealthy aspiring man sets up his standard in Misr and Sham, people renounce Kai Kaus's fealty, and Kai Kaus orders the drums sounded and marches from Nimruz.

After rebels in Misr and Sham renounce fealty, Kai Kaus marches to the sea, builds ships, embarks his host, and sails a thousand leagues to recover control.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 43 / THE SEVEN COURSES OF RUSTAM / THE THIRD COURSE / VOL. II. D; lines 3124-3144 confidence: high

Rustam sleeps until dawn.

After sleeping until dawn, Rustam secures Olad, takes the ancestral mace, and departs confidently.
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The Shahnama of Firdausi, Vol. II KA1 KAVS 327 / PART V / ARGUMENT / KA1 KAUS 365; lines 18212-18335 confidence: high

Bamigashasp, Giv's spouse and Rustam's daughter, hears of Giv's expedition to Turan to seek Kai Khusrau, asks leave to visit Rustam, receives consent, and goes toward Sistan.

Giv prepares to set out at sunrise, refuses human companions, chooses traveling equipment, avoids cities, exchanges farewells, and departs on a dangerous search.
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The Shahnama of Firdausi, Vol. II KA1 KAVS 327 / PART V / ARGUMENT / KA1 KAUS 365; lines 18338-18438 confidence: high

At God's command, Giv girds his loins, sallies forth alone, takes no comrade, and resigns his body to God.

Giv goes out alone at God's command and searches for Kai Khusrau in Turan.
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The Shahnama of Firdausi, Vol. II KAI KAIJS 381 / VOL. II. 2 B / V. 733 / V. 734; lines 19337-19504 confidence: medium

Piran departs toward Khutan; Afrasiyab marches toward the Jihun, orders Human to the river, and cites a sage’s warning that a monarch from the seed of Tur and Kai Kubad will favor Iran and devastate Turan.

Afrasiyab hurries forces to the river because Kai Khusrau and Giv may cross toward Iran, while Giv warns that Afrasiyab may arrive and kill or shame them.
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The Shahnama of Firdausi, Vol. II KAI KATJS 317 / VOL. II. X. / KA1 KAUS 325 / KA1 KAVS 327; lines 16419-16590 confidence: high

The king says what will be will be and orders that the child not be reared at home but sent to shepherds on the mountains, ignorant of his sender, birth, and past.

The child is not to be raised at home but is sent to mountain shepherds and kept ignorant of his birth, though he is repeatedly identified as royal.
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The Shahnama of Firdausi, Vol. II KAI KUBAD 17 / KAI KUBAD 19 / KAI KUBAD 21 / KAI KUBAD 23; lines 1530-1604 confidence: medium

Kai Kubad says he is loading baggage to depart, orders Kai Kails to perform his obsequies and take the throne, and recalls arriving joyfully from Mount Alburz.

Kai Kubad describes himself as loading baggage to depart, then dies and exchanges palace for sepulchre.
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The Shahnama of Firdausi, Vol. II PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29; lines 1947-2099 confidence: high

Kai Kaus resolves to lead a host against Mazandaran and tells his warriors that he surpasses Jamshid, Zahhak, and Kai Kubad in fortune, Grace, and birth, and must surpass them in prowess.

Kai Kaus frames his intended expedition against Mazandaran as a way to surpass earlier crowned rulers in prowess, while the nobles associate Mazandaran with divs and danger.
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The Shahnama of Firdausi, Vol. II PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29; lines 2101-2237 confidence: high

Zal says Kaus plans Mazandaran; earlier Shahs did not attempt it; the land is home to warlock-divs, under spells, unconquerable by scimitar, wit, or treasure, and unlucky to contemplate.

Zal gives a deliberate warning against the Mazandaran journey, citing former Shahs, supernatural dangers, and loss of men and wealth.
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The Shahnama of Firdausi, Vol. II PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29; lines 2101-2237 confidence: medium

Zal says Kaus plans Mazandaran; earlier Shahs did not attempt it; the land is home to warlock-divs, under spells, unconquerable by scimitar, wit, or treasure, and unlucky to contemplate.

Kaus rejects Zal's appeal to earlier royal precedents, claims superiority to earlier kings, and proceeds with the Mazandaran expedition.
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The Shahnama of Firdausi, Vol. II PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29; lines 2398-2418 confidence: high

Zal says that the scimitar is nearly out, that they must provide for the crown, and that the Shah is in the Dragon's breath.

Zal tells Rustam that the Shah and crown are in danger and orders him to saddle Rakhsh, seek vengeance, and save the Shah.
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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 PAET II / ARGUMENT / VOL. II. F / KAI KAOS 87; lines 4993-5153 confidence: medium

Rustam hears the answer, chieftains assemble, trumpets sound, he mounts Rakhsh, and he crosses by sea to Hamavaran with his host in ships and transports.

Rustam mounts Rakhsh and takes his host by sea in ships and transports to Hamavaran because the land route is tedious.
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The Shahnama of Firdausi, Vol. II PAET IV / THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N; lines 11374-11493 confidence: high

Siyawush resolves to conduct the war himself, hopes All-righteous God will free him from Sudaba and his sire's distrust, and tells Kai Kaus he is of rank to fight Afrasiyab.

Siyawush volunteers to lead the war, receives the Shah's consent, dignities, army, and military supplies, and the host is then assembled for his campaign.
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The Shahnama of Firdausi, Vol. II PAET IV / THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N; lines 9835-10014 confidence: high

Rustam offers to rear the lion-like child, saying no nurse on earth is like him; Kai Kaus entrusts Siyawush to Rustam, who takes him to Zabul.

Rustam takes Siyawush from Kai Kaus to Zabul and teaches him royal, martial, hunting, judicial, and command skills.
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The Shahnama of Firdausi, Vol. II PART V / ARGUMENT / KA1 KAUS 365 / VOL. II. 2 A; lines 18573-18732 confidence: high

At Siyawushgird they confide in Farangis and agree to leave secretly; she warns that Afrasiyab will follow like the White Div and that the land is full of enemies and is the abode of Ahriman.

Farangis urges immediate secret flight because Afrasiyab and enemies will pursue them, and Kai Khusrau and Giv go toward the heights seeking safety.
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The Shahnama of Firdausi, Vol. II PART V / ARGUMENT / KA1 KAUS 365 / VOL. II. 2 A; lines 18734-18876 confidence: high

The party saddles their steeds; Farangis assumes a helmet; all three depart secretly and eagerly toward Iran.

Farangis, Kai Khusrau, and Giv leave secretly toward Iran, and Piran immediately sends armed pursuers after them.
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The Shahnama of Firdausi, Vol. II PART V / ARGUMENT / KA1 KAUS 365 / VOL. II. 2 A; lines 18878-18935 confidence: medium

Khusrau blesses and praises Giv; they take food and hasten toward the trackless waste.

Khusrau and Giv hasten toward a trackless waste, and Piran then selects six thousand horsemen under the heading of pursuing Kai Khusrau.
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The Shahnama of Firdausi, Vol. II PART II. THE DOINGS OF KAI KAIJS IN THE LAND OF BAR- / SECT. PACK / SECT. PAGE / SECT. PAOK; lines 388-472 confidence: high

"How RUSTAM AVENGED SIYAWUSH AND HOW Giv BROUGHT KAI KHUSRAU TO IRAN".

A part heading says Giv brought Kai Khusrau to Iran, and later headings state that Giv went to Turan in quest of Kai Khusrau, found him, and traveled with Kai Khusrau and Farangis to Iran.
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The Shahnama of Firdausi, Vol. II SUHRAB / ARGUMENT / VOL. II. I / KA1 KAUS 139; lines 7207-7382 confidence: high

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.

The Shah sends Giv with a sealed letter requiring Rustam to leave Zabul at once because war is imminent and no one else can confront the warrior.
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The Shahnama of Firdausi, Vol. II SUHRAB / ARGUMENT / VOL. II. I / KA1 KAUS 139; lines 7384-7546 confidence: high

Rustam warns that valorous Suhrab will come, says the Iranians will not see him again in Iran, leaves in rage, and the nobles are troubled, described as sheep with Rustam as their shepherd.

Rustam says the Iranians will not see him again in Iran and leaves, after which the nobles fear their fortune has fallen.
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The Shahnama of Firdausi, Vol. II SUHRAB / ARGUMENT / VOL. II. I / KA1 KAUS 139; lines 7548-7698 confidence: high

At dawn Kaus orders Giv and Tus to bind drums on elephants, opens the treasury, distributes supplies, calls the army to horse, and the vast host marches amid dust, drums, banners, bucklers, spears, and flame-like weapons until it nears the stronghold.

After the feast, dawn comes; Kaus orders military preparation, supplies are distributed, cavalry and baggage move, and the army marches toward the stronghold.
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The Shahnama of Firdausi, Vol. II SUHRAB / ARGUMENT / VOL. II. I / KA1 KAUS 139; lines 7701-7743 confidence: medium

At sunset Rustam comes before the Shah, asks to go forth without belt and helmet, and says he will identify the new worldlord, chiefs, and commander.

Rustam asks to go forth to identify enemy leadership, and Kaiis approves and blesses the mission.
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The Shahnama of Firdausi, Vol. II THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N / I. JJ,; lines 11496-11660 confidence: high

The host is commanded to carry the flag of Kawa beyond the borders to the desert plain; the lifted flag shines like a moon among the troops.

A prince leads a host outward from the royal center with the dynastic standard, royal review, blessing, escort, and tearful separation.
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The Shahnama of Firdausi, Vol. II THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N / I. JJ,; lines 11496-11660 confidence: medium

The host is commanded to carry the flag of Kawa beyond the borders to the desert plain; the lifted flag shines like a moon among the troops.

The army first goes beyond borders, later encamps on the Jihun, and Siyawush asks whether to cross the river to attack Afrasiyab.
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The Shahnama of Firdausi, Vol. II THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29 / KA1 KAUS 43; lines 2421-2502 confidence: high

Zal says there are 'two routes both hard and dangerous'; one is long and was taken by Kaus, while the shorter route is a two-week haunt of div and lion, full of gloom.

Rustam accepts a dangerous journey, dons his war-gear, mounts Rakhsh, and receives farewells from family and people.
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The Shahnama of Firdausi, Vol. II U2 THE SHAH NAM A OF FIRDAUS1 / PAET III / SUHRAB / ARGUMENT; lines 6178-6322 confidence: high

Rustam rises to hunt, girds himself, fills his quiver, mounts Rakhsh, goes to the marches of Turan, and is described as a savage lion prowling after prey.

Rustam arms himself, mounts Rakhsh, leaves for the marches of Turan, hunts, and lights a fire.
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The Shahnama of Firdausi, Vol. II U2 THE SHAH NAM A OF FIRDAUS1 / PAET III / SUHRAB / ARGUMENT; lines 6324-6506 confidence: medium

Turkman horsemen follow Rakhsh's tracks beside the stream, try to catch him with lassos, lose three men to Rakhsh's kicks and bite, and finally capture him with lassos around the neck.

Rakhsh's capture while Rustam sleeps causes Rustam to leave the meadow on foot and enter Samangan in search of him.
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The Shahnama of Firdausi, Vol. II U2 THE SHAH NAM A OF FIRDAUS1 / PAET III / SUHRAB / ARGUMENT; lines 6508-6677 confidence: medium

Rustam embraces and kisses Tahmina in farewell while she weeps; the king of Samangan brings good news of Rakhsh, and Rustam caresses and saddles the horse, returns to Zabulistan, and speaks to no one of the event.

Rustam leaves Tahmina after the marriage night, returns to Zabulistan, and tells no one of the event.
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The Shahnama of Firdausi, Vol. II U2 THE SHAH NAM A OF FIRDAUS1 / PAET III / SUHRAB / ARGUMENT; lines 6679-6770 confidence: high

Suhrab rejoices, approves and caresses the charger, saddles and mounts it; he is compared to Mount Bistun and says he must ride at once to turn the day of Kai Kaiis to gloom.

Suhrab mounts, declares immediate intent to ride against Kai Kaiis, prepares to fight the Iranians, gathers a host, and seeks leave and help to go to Iran.
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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

A messenger from the monarch tells Siyawush that the king grants him the realm from the current place to Chin and bids him inspect the lands and live where he finds ease and prosperity.

Siyawush leaves after the king commands him to view the lands and abide where he finds contentment, leading a company with baggage and retinue.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 14399-14573 confidence: medium

Afrasiyab's letter orders Piran to choose warriors, go toward the sea of Chin, cross to the river Sind, demand tribute from the provinces, and overrun the Khazar borders.

Afrasiyab orders Piran to choose warriors and travel through distant regions to demand tribute, after which Piran musters troops and marches.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 15494-15644 confidence: medium

Siyawush, not knowing the design, believes Garsiwaz; Farangis urges him to mount a swift horse, distrust Turan, save himself, and flee.

Farangis tells Siyawush not to trust Turan, to mount a swift horse, save himself, and flee.
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The Shahnama of Firdausi, Vol. II VOL. II. I / KA1 KAUS 139 / ISO THE SHAH NAM A OF FIRDAUSI / VOL. 11. L; lines 8442-8607 confidence: medium

Zawara comes to Rustam; Rustam charges him to be vigilant at dawn, lead out the army, and bring Rustam's flag, throne, and golden boots before his tent.

Before the next day's fight, Rustam gives Zawara instructions for his army and family if the battle ends in his death, including no lamentation, no renewed fighting, return to Zabulistan, and consolation of his mother.
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The Shahnama of Firdausi, Vol. II VOL. II. M / PAET IV / THE STORY OF SIYAWUSH / ARGUMENT; lines 9550-9638 confidence: high

Siyawush leads an army against Afrasiyab; Afrasiyab is frightened by a dream and seeks peace; the Shah rejects Siyawush's terms, and Siyawush goes over to Afrasiyab, who receives him well.

After the Shah rejects the terms granted by Siyawush, Siyawush's honour is touched and he goes over to Afrasiyab, who receives him well.
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The Shahnama of Firdausi, Vol. II VOL. II. M / PAET IV / THE STORY OF SIYAWUSH / ARGUMENT; lines 9739-9833 confidence: high

The maiden says her father attacked her the previous night after returning drunk from a marriage-feast; he drew a watered-steel sword and would have beheaded her, so she fled for refuge.

The maiden says she fled from home after her drunken father drew a sword and would have beheaded her, and Tūs later notes that she came on foot, unmounted and unguided.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12240-12394 confidence: medium

Siyawush sits on an ivory throne with a crown above it, considers an envoy, and Rustam volunteers to go to Kaus.

Siyawush sends Rustam away to Kaus with a formal silk letter concerning peace terms.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12396-12565 confidence: medium

Kaus, filled with wrath, accuses Rustam, appoints Tus as general, and says he will send a harsh letter to Balkh ordering Siyawush either to obey or resign the host to Tus and return.

After Kaus rejects him and favors Tus, Rustam leaves the royal presence angrily and goes with his forces toward Sistan.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12568-12749 confidence: high

Siyawush says the treaty and oaths are sworn by God, disaster will follow if he swerves from right, the world knows he has treated with the monarch of Turan, and he will seek a retreat to hide from the Shah under the Judge of all.

Siyawush says he will seek a retreat to hide from the Shah, be his own guide and messenger, and quit the camp-enclosure.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12751-12936 confidence: medium

Siyawush tells Zanga to report to Afrasiyab that he will keep his covenant though he loses the throne, names God his refuge, and asks for a cistern away from his father's anger.

Siyawush speaks of losing the throne, calls the ground his throne, and asks for a cistern as a place of withdrawal from his father's anger; Piran says he gave up throne and crown.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12938-13079 confidence: high

The speaker warns that travel elsewhere requires losing sight of land and crossing the sea of Chin, offers troops, treasure, city, crown, throne, girdle, soldiers, and escort to Iran, and swears by holy God not to harm the addressee.

The letter describes difficult travel away from the sender, including losing sight of land and crossing the sea of Chin, and Siyawush then prepares to leave the main host with Bahram while selecting a smaller retinue.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen IMPERISHABLE / OHNIVAK / TEARS OF PEARLS / TEARS OF PEARLS; lines 6127-6248 confidence: high

The passage introduces a rich widow, her stepson, his beautiful sister, and her own daughter; the widow's daughter is favored while the stepchildren are treated harshly.

The brother and sister are mistreated stepchildren; after the persecution worsens, the brother takes farewell of his sister and sets out to seek his fortune elsewhere.
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Fairy Tales of the Slav Peasants and Herdsmen TEARS OF PEARLS / TEARS OF PEARLS / THE SLUGGARD / THE SLUGGARD; lines 6527-6610 confidence: medium

The king has the sleeping sluggard bound and brought; a magician encloses the princess and sluggard in a crystal cask with a gas balloon and sends it among the clouds.

The king's magician shuts the princess and sluggard in a crystal cask attached to a gas-filled balloon and sends it among the clouds.
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Fairy Tales of the Slav Peasants and Herdsmen THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT; lines 3596-3706 confidence: high

Prince Slugobyl, a king's only son fond of travelling, receives permission to journey over the world with a servant, hoping to gain happiness, knowledge, and wisdom and return improved.

The prince leaves home to travel over the world, see strange things, meet adventures, gain knowledge and wisdom, and return improved.
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Fairy Tales of the Slav Peasants and Herdsmen THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME; lines 3256-3395 confidence: medium

Matthias, a young brave prince, resolves to try the watch despite his father's entreaties, prayers, threats, and prohibition; he sets out alone with gold and a sword.

Matthias leaves home despite paternal opposition to seek success in a supernormal royal trial.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2232-2337 confidence: medium

The horse says Princess Pietnotka has been carried off by the Dwarf with the Long Beard, a powerful magician with a two-hundred-and-eighty-pound hump, and that only the sharp smiting sword belonging to the dwarf's basilisk-eyed brother can wound him.

After receiving the horse's guidance, the prince rides immediately across mountains, through forests, and over rivers toward the monster connected with the rescue of the princess.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2582-2697 confidence: high

The mother wakes and questions the source of the money; the son says his cross repels evil spirits, says the gold will remove poverty and help others, and asks for a kiss and good luck on his journey.

The fisherman asks his mother for a kiss and good luck before leaving for the capital, and she blesses him and makes the sign of the cross.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2699-2821 confidence: medium

The chamberlain takes the fisherman to the castle tower, asks for a wedding jewel, receives the ring, calls the moon witness and the deep river a bridal couch, then throws him into the abyss and reports no suitor remains.

The fisherman is thrown into an abyss, reaches the water senseless, awakens in a boat, and then departs by sea.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2699-2821 confidence: high

The demons describe three objects: a carpet that flies after a formula is spoken, a club that strikes violently after magic words, and a cap that makes the wearer invisible.

After reciting the carpet formula, the fisherman is high in the air and leaves the demons behind.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2823-2927 confidence: medium

The king pretends anger at the chamberlain and friendship toward the fisherman, but thinks how to remove him because he is a peasant; he says court custom requires a wedding gift before blessing the marriage.

The king requires a wedding gift and proposes traveling to the Valley of Diamonds to obtain incomparable stones for the princess.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2929-3031 confidence: medium

The king and fisherman fly through the air to a steep, inaccessible valley whose ground is strewn with fine diamonds, and they collect diamonds on the carpet.

The king obtains diamonds and magical objects, abandons the fisherman in a rock-enclosed valley, and stores the objects in his treasure-house.
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON; lines 1991-2118 confidence: high

Jean asks for Annette's hand; her father requires answers from the Sun and Moon and promises Annette and his wealth if Jean returns with them.

Jean must journey to the Sun and Moon and return with answers in order to marry Annette and receive wealth.
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON; lines 2120-2138 confidence: medium

Annette rejoices at Jean’s safe return; her father had wished not to see him again and had sent him to seek the Sun hoping he would be burned by its heat.

Annette’s father sends Jean in search of the Sun hoping the heat will burn him up.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5528-5650 confidence: high

The king becomes ill with longing for Ohnivak and tells his sons that hearing the bird sing once would cure him; he promises half the kingdom and heirship for catching it alive.

The king says Ohnivak's song would cure him and sends his three sons to catch the bird alive, after which they depart and divide their roads.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5528-5650 confidence: medium

The brothers set off, reach a forest road branching three ways, decide to search separately, and each plants a branch at the crossroads as a sign of which brother will succeed.

The brothers split at a forest road branching in three directions and plant branches, expecting the successful brother's branch to grow into a tree.
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Fairy Tales of the Slav Peasants and Herdsmen THE SLUGGARD / THE SLUGGARD / KINKACH MARTINKO / KINKACH MARTINKO; lines 6751-6868 confidence: medium

A king's herdsman has three sons; the youngest is called a fool, sleeps on the stove, is unloved by his father, tormented by his brothers, and secretly fed by his mother.

The youngest son, called a fool and mistreated at home, is beaten and expelled until he brings mushrooms from the wood.
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Fairy Tales of the Slav Peasants and Herdsmen THE SLUGGARD / THE SLUGGARD / KINKACH MARTINKO / KINKACH MARTINKO; lines 6871-6995 confidence: medium

The king tells the herdsman that his son must bring a cask filled with golden acorns by evening and promises bread, salt, and royal favour; the herdsman relays the message.

The king demands a cask of golden acorns by evening, and the son's brothers force him away when he refuses.
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Fairy Tales of the Slav Peasants and Herdsmen THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD / THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD; lines 1607-1734 confidence: medium

The king says George deserves death but will show mercy if George brings him the Maid with the Golden Locks, whom the king intends to marry.

After George fails the wine test, the king substitutes a quest for execution: George must bring back the Maid with Golden Locks, and he departs on horseback.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 4867-4954 confidence: medium

The parents decide their sons should marry. The father describes old Yaga, her travel in an oaken trough with iron crutches and a broom, and her twelve dowried daughters, whom the sons are ordered to win as wives.

The sons are commanded to seek old Yaga's daughters as wives; Niezguinek's weak horse reveals supernatural lineage, revives, and is asked to carry him to old Yaga's house.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5189-5321 confidence: high

The brothers grow jealous, imitate Niezguinek's handwriting, and leave a letter claiming that a sword in old Yaga's house strikes of its own accord and that Niezguinek will bring it to the king; the king orders him to do so.

A forged letter leads the king to order Niezguinek to leave court, travel to old Yaga's house, obtain the self-striking sword, and return with it.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5323-5451 confidence: high

The letter says Princess Sudolisu lives "Beyond the nine kingdoms, far beyond the ocean" in a silver vessel; the king orders Niezguinek to get her or be killed.

The king compels Niezguinek to retrieve Princess Sudolisu from beyond nine kingdoms and beyond the ocean, and Niezguinek departs with his magical horse.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4246-4353 confidence: high

A raging hurricane seizes the princess and carries her far away; the king says Vikher carried off the Princess with the Golden Hair and promises her hand, half the kingdom, and later wealth and titles to her rescuer.

Princes and knights leave to search throughout the world for the princess after the king promises her hand and royal reward.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4355-4470 confidence: high

The prince grows rapidly, learns sword and horse skills, grows a moustache of pure gold, puts on a helmet, asks his parents' blessing, and declares he will seek his brothers.

The prince asks for his parents' blessing, announces his quest to seek his brothers, and departs after the parents bless him and his road.
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Fairy Tales of the Slav Peasants and Herdsmen THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / KOVLAD / THE SOVEREIGN OF THE MINERAL KINGDOM; lines 1306-1369 confidence: high

The daughter appears in bridal attire and a golden mantle, leaves with the prince without farewell or blessing, while her mother weeps and prays for her safety.

The bride leaves home without saying goodbye, without asking her mother’s blessing, while her mother weeps and prays.
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Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 779-904 confidence: low

Plavacek takes the letter, loses the path in the large, thick forest after dark, and meets an old woman who asks where he is going.

Plavacek, carrying the royal letter, loses his way in the large forest at night and meets an old woman who addresses him by name.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10187-10307 confidence: medium

The bride cries that Yarmil has told what she forbade and says, "I must now to the glass mountain, from which there is no liberation," before vanishing in the night.

After the bride vanishes to the glass mountain, Yarmil resolves to leave home and search for her despite the king's claim that no one has heard of such a mountain.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 9862-9967 confidence: high

A king with three grown sons permits them to visit strange lands, but requires them to return before a year and a day and bring a valued gift from their chosen ones.

The king permits his sons to visit strange lands only if they return before a year and a day with valued gifts from their chosen ones.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 9862-9967 confidence: high

The brothers shoot arrows: the eldest's arrow flies east, the second's west, and Yarmil's arrow follows a mouse to its hole; they then depart to those destinations.

The three brothers shoot arrows, and the arrows determine east, west, and the mouse-hole as their destinations.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9548-9654 confidence: medium

The king asks the fisherman to take him to the lake; at the cliff the fisherman gives him herb received from the fiery man, takes his hand, and a mighty wind carries them through the air while the body-guard remains behind.

The king leaves the palace to inspect the fish's lake, uses herb-assisted wind travel to reach a mountain and lake, then crosses water toward a hidden castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6876-6995 confidence: high

The generals and counselling boyars invite Ivan on a sea trip, seize him while he sleeps, put him in a boat, push him out to sea, and return home.

Ivan is secretly placed in a boat and pushed out to sea; a storm carries him to a deserted island.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6876-6995 confidence: high

When Ivan's back heals, he asks to search for Yelena; the serpent says he spent thirty-three years getting her, warns that she is cunning, and gives Ivan a self-flying carpet.

After Ivan asks to search for Yelena, the serpent gives him a carpet that flies wherever desired.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 783-914 confidence: medium

Tsar Bail Bailyanyin has wife Nastasya Golden Tress and three sons; a mighty Whirlwind catches the Tsaritsa in the garden and carries her away.

Nastasya is carried away from the garden by Whirlwind, after which the sons are asked to seek her and Ivan undertakes the search.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 783-914 confidence: high

The Tsar grieves, asks which son will seek their mother, the two elder brothers go, and Ivan persuades his father to let him leave.

The two elder brothers depart first; Ivan, the youngest, later insists on leaving and continues the search through the guided route and mountain ascent.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS.; lines 3055-3173 confidence: medium

Katoma says Ivan cannot win Anna alone but may succeed if he takes Katoma and does what Katoma says; Ivan gives his word to obey him, and they set out.

Ivan and Katoma prepare for the road, travel for years through many lands, and arrive at Anna's palace to ask for marriage.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1353-1463 confidence: high

The Tsar blesses the sons and tells them to bring the Fire-bird alive; Dmitri and Vassili resent their youngest brother because he pulled a feather from the bird's tail.

Ivan asks for his father's blessing and leaves on the Fire-bird quest despite the Tsar's warnings about his youth, the journey's difficulty, and possible dangers to the realm.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1465-1576 confidence: high

Tsar Dolmat says Ivan should have asked for the Fire-bird honorably, threatens to publicize his dishonor, and offers pardon and the Fire-bird if Ivan brings the golden-maned steed from Tsar Afron beyond the thrice ninth land.

Dolmat and Afron each send Ivan beyond the 'thrice ninth land' to the 'thirtieth kingdom' for a new object or person, extending the quest from bird to steed to princess.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1796-1921 confidence: medium

Ivan remains at court until his fifteenth year, asks for a horse, and finds that every horse shown by the Tsar falls when he places his hero’s hand on it; he asks to seek a stronger horse in the open country.

Ivan must wait until his fifteenth year, royal horses collapse under his hand, and the suitable mount is a mangy colt found through an old man’s advice.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12542-12648 confidence: medium

The eldest son tries his fortune, returns after a year with the top of the copper bridge, and is dismissed by the king as a soft hero.

Each son asks leave to try his fortune; the elder two journey for a year and return with bridge-tops, while Mirko prepares by seeking a fitting steed.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12650-12786 confidence: high

The mare says: "first thou must feed me, for without that it will be hard to endure the long road."

The mare speaks, requests ritualized feeding, renews equipment, instructs Mirko, and carries him out on the journey.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS.; lines 7261-7368 confidence: medium

Simeon the Thief says he needs neither troops nor treasure and asks that all the brothers go together; the Tsar allows them to depart.

Simeon the Thief asks that all the brothers go together, and the brothers depart with distinctive skills and equipment.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15062-15196 confidence: high

The children hang and cover the picture in the marble palace. Reports of the palace and garden spread; the king wants to visit, but the old woman gives him a drug so that he falls ill, then offers to go in his place.

The old woman drugs the king before he can visit, fails to destroy the children directly, and prompts the boy to seek the tree in an enchanted palace.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15198-15314 confidence: high

The boy uses the golden rod to open an enchanted castle, passes maidens offering music, dance, food, and drink, circles the world-beautifully sounding tree three times at the garden center, and escapes as the door catches his boot heel.

The boy retrieves a wondrous sounding tree from an enchanted castle, returns with it, and then departs again to seek the speaking bird from another enchanted castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15198-15314 confidence: high

The king's son cannot remain at home, parts tearfully from his sister, departs for the bird, and tells her to seek him on a certain road if he is absent on the third day.

The king's son parts from his sister and instructs her to seek him if he has not returned by the third day.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15316-15421 confidence: high

The two children receive the old woman cordially; she praises the marble palace, flowery garden, and world-sweetly speaking bird, then says the garden would be better with a silver lake and golden fish.

The old woman praises the garden but says it needs the world-silver lake and golden fish, then tells where they are; the king's son becomes restless and departs to seek them.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15316-15421 confidence: high

The old woman says the world-silver lake and world-golden fish are in an enchanted castle and that the fish will come if the lake is brought; after she leaves, the king's son has no rest and departs.

The king's son travels across forty-nine kingdoms and the Operentsia Sea to seek the world-silver lake.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars Myths and Folk-tales of the Russians, Western Slavs, and Magyars / CONTENTS. / RUSSIAN MYTHS AND FOLK-TALES.; lines 127-179 confidence: medium

“Go to the Verge of Destruction and Bring Back / Shmat-Razum”

A title commands someone to go to the Verge of Destruction and bring back Shmat-Razum.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / CHEKH MYTHS AND FOLK-TALES. / MAGYAR MYTHS AND FOLK-TALES. / INTRODUCTION.; lines 603-697 confidence: medium

The Shee an Gannon is cited as born in the morning, named at noon, and going in the evening to ask for the daughter of the King of Erin.

The Shee an Gannon goes to ask for a king's daughter, and Ivan Tsarevich goes in search of Peerless Beauty, his bride, while both are presented as extraordinarily young figures.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2180-2298 confidence: high

The maiden asks her father’s blessing, has three pairs of iron shoes, three iron staves, three iron caps, and three iron Easter cakes made, and journeys through darkening forests as the first set wears out or is consumed.

After Bright Finist stops coming, the maiden obtains a blessing, equips herself, and travels through forests while repeatedly saying she seeks Bright Finist.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS. / MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS.; lines 11875-12004 confidence: high

The King of the Crows arrives in a six-horse coach, says his army is hungry, asks for the cows, and promises the poor man four cows at the black castle in the north.

The poor man leaves his family and travels through many remote places to find the black castle in the north.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE.; lines 8304-8416 confidence: high

Boyislav, youngest of twelve, volunteers; his brothers hate and mock him; the king uses six blank and six written lots, and Boyislav draws a written prize lot and departs with the selected princes.

Boyislav is the youngest and hated favorite, volunteers for the journey, draws a written lot, and leaves with the selected brothers.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE.; lines 8304-8416 confidence: medium

The travelers sail without knowing the way, eventually follow Boyislav's advice to go north, reach Black Island on the third day, and only Boyislav dares to land while the brothers wait.

The princes sail for weeks without finding the destination until Boyislav directs them north and they reach the terrible Black Island.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3466-3586 confidence: medium

The tale opens in a marvelous ancient world; Tsar Goroh lives with Tsaritsa Anastasia the Beautiful and their three sons, and an unclean spirit carries away the Tsaritsa.

The Tsaritsa is carried away, and each son departs or seeks permission to depart in search of her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3466-3586 confidence: high

The eldest son and then the second son receive the Tsar's blessing to search for their mother or brother and mother; each departs and disappears.

The two elder sons disappear after setting out, while Ivan, the youngest, begins and continues the quest.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3722-3850 confidence: high

A Tsar and Tsaritsa have a son, Ivan Tsarevich; maidens cannot rock him to sleep, and the Tsar promises Peerless Beauty as bride, after which Ivan sleeps three days and three nights.

The father's cradle promise motivates Ivan to leave home and seek Peerless Beauty in a far distant kingdom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS.; lines 4719-4839 confidence: medium

The Tsarevna unscrews the ring, twelve thousand men appear, and she orders them to carry the castle beyond the sea and leave the old cabin with ragged Ivan in its place.

The Tsarevna commands the ring's men to take the castle beyond the sea with all that is in it, leaving Ivan in the old cabin.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT.; lines 6850-6873 confidence: medium

All three figures catch Ivan up and bear him to the thrice-ninth land, the thirtieth kingdom.

The three helpers carry Ivan Tsarevich to the thrice-ninth land, the thirtieth kingdom, where he receives further instructions.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 10873-10999 confidence: high

A king has seven sons; Jalmir, the seventh and youngest, is twenty, beautiful, and so weak that a nurse cares for him and he cannot walk.

Jalmir is introduced as the weak youngest son, receives instructions to go after his brothers, wakes well, and obtains permission to leave home.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11001-11119 confidence: high

Jalmir answers that he is going to see the world; the others say they are too and require him to go with them.

Jalmir states that he is going to see the world, and he and his brothers continue traveling together.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11121-11233 confidence: high

In a chamber of books, the brothers read that the king has no birds in his kingdom; the eldest proposes telling the king that Jalmir knows about birds and should be sent for them.

The brothers maneuver the king into commanding Jalmir to bring birds, and Jalmir departs at dusk with the white steed to obtain them from the sorceress's castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11235-11361 confidence: medium

Jalmir avoids dazzling chamber contents, takes the caged bird from the fourth chamber, escapes on the flying horse, and is pursued by the cursing sorceress, who says he will come again.

Jalmir takes the caged bird and later the dog from the sorceress's castle, flees on the flying steed, and returns home with beneficial results.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11482-11611 confidence: medium

The king sends Jalmir to bring the princess; Jalmir weeps to his steed, which instructs him to request three hundred loaves, three hundred kegs of wine, and three hundred beeves, and the party travels toward the sea behind wagons.

Jalmir is ordered to leave the king's court, journeys to the sea, and seeks a princess in a gleaming golden castle offshore.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13138-13249 confidence: high

The younger brother secretly overhears the wife reveal that her younger sister is the world-beautiful Reed Maiden, hidden in the middle one of three reeds, while the other two reeds are waiting-maids.

The younger prince learns of the Reed Maiden hidden on a distant Black Sea island and departs across kingdoms and seas to seek her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6434-6559 confidence: high

Koshchéi says Ivan will not see Marya Morevna again, exits as a whirlwind, overtakes her, seizes her, and carries her away; Ivan vows to find her.

Koshchéi seizes Marya Morevna and carries her away; Ivan resolves to find her and begins traveling, visiting his supernatural brothers-in-law.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS.; lines 10517-10631 confidence: medium

Twelve cuirassiers desert, check for pursuit by climbing a high tree, later see a light, and ride through mountains and forests toward it.

The soldiers desert from their regiment and ride into mountains and forests, where they find an uncanny prepared castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS.; lines 10633-10758 confidence: low

The companion with the magic mantle asks for a cap that makes him unseen and says he will seize the princess and fly with her to remote regions.

The magic-mantle companion seizes the princess and flies far away with her to wild mountains as punishment for stealing the purse.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2751-2902 confidence: high

Dmitri travels with troops, reaches a lofty mountain, meets an ancient gray old man, hears of three rivers and ferries where hand, foot, and head will be taken, and decides to turn back.

Dmitri and Vassili turn back after warnings, while the youngest son Ivan accepts the danger and continues.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 4913-5057 confidence: high

Nikita asks for twelve matched brave youths and thirteen white tents with golden embroidery; after prayer and farewell, the party rides away.

Nikita requests twelve matched youths and thirteen tents, then the company prays, takes leave, mounts horses, and rides away.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5301-5430 confidence: high

In the opening of 'Koshchéi Without-Death,' Ivan's nurses and maids sing of his future bride Vassilissa Kirbítyevna in the thirtieth kingdom beyond the thrice ninth land; at fifteen he asks leave to seek her, and his father blesses and announces the journey.

Songs in Ivan's infancy identify his future bride and distant destination; as a youth he departs with his father's blessing to find her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13657-13757 confidence: high

The father says the kingdom is in darkness because "they have stolen the sun and the moon" and reports a wizard's prophecy that one son will bring them back.

The father commands the brothers to go out after his death and not return until they recover the sources of light; the brothers later begin the journey.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13862-13973 confidence: high

The Lead Friend seizes Miklos, makes him sink through the lead floor with a little finger, and declares he will keep him in endless slavery unless Miklos brings the Green Daughter of the Green King; the brothers may go home with the moon and sun steeds.

After helping destroy the mother of dragons, Kiss Miklos is overpowered and told he must bring the Green Daughter of the Green King or remain in endless slavery.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13975-14118 confidence: medium

The Lead Friend tells Miklos that bringing the Green Daughter of the Green King will win him freedom and removal of a three-hundred-pound ring and twelve-hundred-pound chain.

Miklos is told to bring the Green Daughter of the Green King in order to be freed and have his heavy ring and chain removed, and he sets out across many kingdoms.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14213-14320 confidence: medium

The Green King finds no cattle or wine left, declares that Miklos has stood the three tests, gives him the Green Daughter, and seats her in a coach drawn by six black horses.

After being placed in the coach and taken away, the Green Daughter asks about Miklos's purpose, warns of tricks, and disappears from the coach.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 5899-6015 confidence: high

Baba-Yaga meets the mayor, says she knows his thoughts, and advises sending Fedot to a distant island for a deer with golden horns on a rotten old ship with fifty drunken sailors so that the ship will sink.

Fedot is commanded to travel beyond the thrice-ninth land to the thirtieth kingdom and bring back the deer with golden horns; the plan is designed to sink the ship and kill him.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6017-6137 confidence: high

Baba-Yaga says Fedot is simple but his wife is cunning, and advises: "send the sharpshooter to the verge of destruction and bring back Shmat-Razum."

Fedot is commanded to go to the verge of destruction and bring back Shmat-Razum, a route described as taking eighteen years in all.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6139-6270 confidence: high

Fedot tells the old woman how he married her daughter and how the king sent him to the verge of destruction to bring back Shmat-Razum.

Fedot is sent to the verge of destruction, later described by the frog as the rim of the world, to bring back Shmat-Razum.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG.; lines 8906-9012 confidence: high

Martin and Mihal decide to seek fortune in the world; their mother persuades them to take Yanek, and the elder brothers carry bags of food while Yanek carries nothing.

After the funeral, Martin and Mihal decide that fortune may meet them in the wide world, and all three brothers leave home.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4223-4334 confidence: high

Vassilissa’s two brothers ask their parents’ blessing to seek their sister; the Tsar blesses them and the Tsaritsa prepares them for the journey.

The two Tsareviches identify Vassilissa as their sister, receive parental blessing, and journey for years to find her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4223-4334 confidence: medium

The Tsar announces that Vassilissa will choose a bridegroom; Vassilissa asks to see the outside world and walk in the garden with her nurses and maidens.

Vassilissa leaves the chamber for the garden after long seclusion, steps apart from her attendants, and is immediately carried away by the whirlwind.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: high

The Savage Serpent flies in and asks what living man is present; the Tsar's sons answer that they have come from their birthplace for their sister.

The two Tsareviches come for their sister but are mocked, killed, and thrown into a ditch.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: high

The pea bursts and grows; the Tsaritsa gives birth to Ivan Goroh, who grows rapidly and becomes a mighty champion by ten, then learns of his missing sister and brothers.

Ivan asks his parents' blessing to find his missing brothers and sister and departs despite their fear that he will be lost.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA.; lines 7939-8046 confidence: high

More than ten years later, the son has grown wise and fine-looking; he tells his father he dreamed that the Tsar of the Sea commanded him to come, and his parents bless him and let him go.

Years after the bargain, Ivan dreams that the Tsar of the Sea commands him to come, and his parents bless him before he leaves for a strange land.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA.; lines 8174-8301 confidence: high

Vassilissa says her father is pursuing them, then throws a brush, comb, and towel behind her; these become a dense forest, a lofty mountain, and a great sea, and the sea stops the Tsar.

During flight toward Ivan's home, Vassilissa throws a brush, comb, and towel that become a forest, mountain, and sea against the pursuing Tsar.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9176-9292 confidence: medium

The wife says to get Marfa married, orders the old man to harness the mare to the sledge and drive away with Marfa, and tells Marfa to pack because she is going on a visit.

The stepmother tells the old man to take Marfa away by sledge while Marfa is told she is going on a visit and prepares happily.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9576-9684 confidence: high

The Queen’s three sons ask their father where their mother is; the King says Vikhor carried her off, and the sons seek his blessing to go search for her.

The three sons ask about their mother and, after learning that Vikhor carried her off, seek their father’s blessing to search for her.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15309-15468 confidence: medium

A poor old couple have one son; the mother asks households in two villages for a wife for him, but all refuse because they do not want to be related to poor beggars.

After repeated refusals from village households, the son receives a blessing, leaves home to seek his fate, and enters a supernatural bride-selection episode.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3816-3964 confidence: high

After a year alone, Ivan says he will set out in search of his sisters and begins his journey.

Ivan first leaves to search for his sisters and later leaves again to search for Marya Morevna after her abduction.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3966-4134 confidence: medium

Prince Ivan asks Marya Morevna to learn the source of Koshchei's steed; Koshchei says Baba Yaga beyond thrice-nine lands and the fiery river owns a mare that flies around the world and gave him a foal after three days of herding.

Prince Ivan learns that Baba Yaga beyond the fiery river provided Koshchei's foal, receives the means to cross the river, and travels toward her.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4459-4592 confidence: high

A king has three grown sons. Koshchei the Deathless carries off their mother. The two elder sons depart with their father's blessing and disappear. Prince Ivan insists on going and receives his father's blessing.

Koshchei abducts Prince Ivan's mother; the sons depart to seek her, and Prince Ivan continues the quest after the elder brothers disappear.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5151-5296 confidence: medium

After release, the Eagle rises high, returns, and tells the king to sit on its back so they can fly together; they reach the blue sea.

The grown Eagle carries the king on its back, flies over seas, and then beyond thrice nine lands toward the house of the Eagle’s sister.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5298-5434 confidence: medium

Years later, at a river, the same man from the water reminds the King of his debt; the King tells the Queen and Prince, and the family leaves the Prince alone at the mouth of the river.

After the Prince is left alone at the mouth of the river, he follows a path that leads him to the forest and Baba Yaga’s hut.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5583-5700 confidence: high

Vasilissa warns that her father is angry and may hurt the Prince; the Prince agrees to go, and they ride away into the open plain.

The fugitives leave the Water King's power and Vasilissa repeatedly changes herself, the Prince, and the horses into disguising forms to evade pursuit.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5702-5787 confidence: high

Sringabhuja must invite the demon's brother to the wedding; the guest pursues him, and Sringabhuja escapes by throwing earth, water, thorns, and fire behind him to create obstacles.

Sringabhuja escapes a pursuing wedding guest by throwing earth, water, thorns, and fire behind him, which produce corresponding obstacles.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5878-6004 confidence: high

After the girl gives the Cat bacon, the Cat gives her a comb and towel and says the towel will become a wide river and the comb a dense forest if Baba Yaga pursues her.

The Cat gives the girl a towel and comb and instructs her to throw them down so that they become a river and forest during Baba Yaga's pursuit.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6307-6440 confidence: high

The family moves near a dense forest with a clearing and Baba Yaga’s hut; Baba Yaga keeps people away and eats them; the stepmother keeps sending Vasilissa into the forest, but the doll guides her safely away from Baba Yaga’s dwelling.

The stepmother and stepsisters arrange for the candle to be extinguished and send Vasilissa into the forest to obtain light from Baba Yaga, who is known to eat people.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6307-6440 confidence: high

The stepmother assigns evening tasks, leaves one candle, and has a stepdaughter snuff it out; the stepsisters say they have enough light and send Vasilissa to Baba Yaga for a light.

Vasilissa is sent to Baba Yaga for a light after the household fire or candle is lost; Baba Yaga makes the light conditional on service and threatens to eat her.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6718-6851 confidence: medium

Two Russian variants have the sister hide in a hollow oak or cross a sea or lake with a fisherman; a Polish variant gives her a magic car that sinks underground while a spat-on spot answers summonses.

Variant sisters escape by tree refuge, water crossing, or underground movement in a magic car.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6991-7100 confidence: high

At the start of The Witch and the Sun's Sister, Prince Ivan, dumb from birth, is warned by a groom that his future sister will be a terrible witch who will eat her family and subjects; Ivan speaks for the first time, obtains the best horse, and rides away.

The groom warns Prince Ivan of the future witch-sister and advises him to obtain the best horse and ride away, which he does.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MYTHOLOGICAL. / FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL.; lines 8155-8330 confidence: medium

Two peasant brothers are introduced, one poor and one rich; the poor household lacks bread, and the poor man decides to ask his brother for help.

The poor man leaves home for town to ask his brother for help because his family has no bread.
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Sixty Folk-Tales from Exclusively Slavonic Sources CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT.; lines 467-567 confidence: high

The old king tells his only son to marry before the king is buried and gives him a golden key to go to the tower’s top story and choose whom he fancies.

The old king commands the prince to marry, and the prince later leaves home on horseback in search of the chosen bride.
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Sixty Folk-Tales from Exclusively Slavonic Sources I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.' / III.--GOLDENHAIR. / IV.--INTELLIGENCE AND LUCK.; lines 1372-1402 confidence: medium

Intelligence enters the ploughboy's head; the youth decides he need not plough until death, stops ploughing, and returns home.

Vanek leaves ploughing and accepts loss of cottage inheritance in order to become a gardener.
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Sixty Folk-Tales from Exclusively Slavonic Sources L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO. / LIII.--THE DAUGHTER OF THE KING OF THE VILAS.; lines 8681-8746 confidence: medium

The old smith says the task is difficult, sends the son to the mother of the moon, gives him three pairs of iron shoes, and tells him to take her by the arm and state his request.

The smith gives three pairs of iron shoes, and the son nearly wears out successive pairs while traveling to supernatural helpers.
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Sixty Folk-Tales from Exclusively Slavonic Sources LIII.--THE DAUGHTER OF THE KING OF THE VILAS. / LIV.--THE WONDER-WORKING LOCK. / LV.--THE SHE-WOLF. / LVI.--MILUTIN.; lines 9061-9092 confidence: high

The father, angered by the boy's refusal, drives him along a road and beats him; a passing count hears him, sends a servant, and takes the child home.

The boy is driven out and beaten by his father, then taken away by the count to the count's home.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9455-9545 confidence: medium

The son passes through water into Perdonkorten, an enchanted town with no visible people; he catches fish, lights a fire, cooks, eats, and sleeps in the shade.

The young man passes through water into an enchanted town where ordinary human presence is absent.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9455-9545 confidence: medium

The young man longs to visit his father by the Danube; the damsel agrees to wait seven years and gives him a ring that transports him when he looks through it and thinks of a destination, warning him not to show or lose it.

The damsel agrees to wait seven years while the young man visits his father, and he plans to return before the time expires.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9547-9629 confidence: high

After five years he resolves to go to Perdonkorten, becomes benighted in thickets, sees a light on another hill, reaches a house, and is warned by a woman that her three brothers are thieves who may kill him.

After remaining five additional years, the traveller says he must go to Perdonkorten and later seeks the road from the sun.
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Sixty Folk-Tales from Exclusively Slavonic Sources VI.--THE WOOD-LADY. / VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS.; lines 2077-2156 confidence: high

A huntsman has four sons over sixteen; they ask to go into the world, and he gives them 100 florins and a horse each.

The four sons ask to go into the world, receive provisions, and separate by different roads to seek fortune and gain experience.
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Sixty Folk-Tales from Exclusively Slavonic Sources VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS.; lines 2269-2369 confidence: high

An old king with an only son says his head has become white and asks the son to take a wife before the king dies; the son has no damsel who delights him.

The prince lacks a desired bride until a suddenly appearing old woman gives him a destination and task; he departs with horse, arms, armour, and blessing.
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Sixty Folk-Tales from Exclusively Slavonic Sources VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS. / XI.--THE SUN-HORSE.; lines 2650-2755 confidence: medium

The sun-horse disappears; darkness, terror, misery, and disorder spread, and the king prepares to seek it with his army to prevent destruction.

The king sets out to seek the disappeared sun-horse in order to save the realm; the seer then undertakes the search on his behalf.
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Sixty Folk-Tales from Exclusively Slavonic Sources WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.' / III.--GOLDENHAIR.; lines 1133-1218 confidence: high

At the palace, the king demands exact wine-pouring. Two birds struggle over three golden hairs said to have fallen when a golden-haired maiden combed her hair. A hair falls, George spills the wine, and the king orders him to bring the maiden as his wife to save his life.

After George spills the wine, the king says he will spare George only if George obtains the golden-haired maiden and brings her as the king's wife.
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Sixty Folk-Tales from Exclusively Slavonic Sources XII.--THE GOLDEN SPINSTER. / XIII.--ARE YOU ANGRY? / XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD.; lines 3356-3447 confidence: high

The mother sends Red Hood with cake and wine to the ill grandmother, instructing her to behave, greet the grandmother, walk carefully, and not leave the road; Red Hood promises obedience.

Red Hood leaves home carrying cake and wine to her grandmother, whose house is in the forest away from the village.
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Sixty Folk-Tales from Exclusively Slavonic Sources XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED.; lines 3684-3777 confidence: high

The king reveals the secret; the prince says he will make Bony renounce the right over him or not return within a year, then departs with steel armor, a sword, a horse, and a gold cross from his parents.

After learning of Bony’s claim, the prince declares his intent to force Bony to renounce it and rides away equipped with armor, sword, horse, and gold cross.
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Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7076-7165 confidence: high

The third son follows the hare only to the mill, does not enter after it, later meets an old woman there, and is told the hare was a dragon and his brothers have perished.

The third prince does not enter the mill after the hare, learns what happened to his brothers, leaves home in disguise, and travels to the distant empire tied to the dragon’s strength.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE.; lines 7288-7376 confidence: high

The prosperous brother gives the poor brother boots and money; the poor brother later takes bread, a wallet, and a staff and goes into the world to seek his luck.

The impoverished brother takes provisions and a staff, goes into the world to find his luck, and then continues to seek Fate after his luck directs him onward.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS.; lines 7728-7819 confidence: high

After the parents die, the sons leave with horses and hounds, make spears from the two apple-trees, and separate at a fork marked with upper-road and lower-road inscriptions.

After parental death, the two brothers go out into the world and separate at a fork whose inscriptions assign different journey durations.
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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 8317-8372 confidence: high

Other shepherds run to the homes of those knocked down, and the people go to Marko's mother accusing him of killing their children.

After complaints about his violence, Marko's mother tells him to go so she may never see him again, and Marko says he will go into the world.
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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 8374-8445 confidence: high

Marko tells his mother he will go about the world if she reviles him; she scolds him and tells him to plough the green hill, but he ploughs the emperor’s highroads.

Marko warns his mother that he will go about the world if reviled, later gives her gold to live on, and declares that he will go into the world.
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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 8479-8553 confidence: medium

Marko reads Soliman's letter, laughs, says the money will not help if Arapin cuts off his head, and gives no answer; Soliman is sorrowful because he has no man to deliver his daughter.

Marko repeatedly gives no definite answer after reading Soliman's letters, but later saddles and rides toward Soliman's city when Arapin is near.
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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 8627-8678 confidence: high

After firearms are invented, a shepherd shooting birds shoots through Marko's hand; Marko decides the world is no longer worth living in and says he would rather quit it.

When a shepherd's firearm pierces Marko's hand, Marko says any cuckoo could slay him and chooses to quit the world.
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Sixty Folk-Tales from Exclusively Slavonic Sources XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED. / XVIII.--THE SPIRIT OF A BURIED MAN. / XIX.--THE PALE MAIDEN.; lines 4193-4253 confidence: medium

The old knight-proprietor wants the farmer's daughter by compulsion; she and her parents refuse; he oppresses the family with forced labour and beatings until the farmer decides to leave.

The farmer leaves the oppressive proprietor's village and subsequently becomes the richest man in the new village, while his family prospers.
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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: high

Little Rolling-pea sets out with his mace and is joined by Overturn-hill and Overturn-oak while traveling to a city where a dragon devours people.

Little Rolling-pea takes his mace, begins a long journey, and is joined by Overturn-hill and Overturn-oak.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXVI.--THE DEVIL AND THE GIPSY. / XXVII.--GOD AND THE DEVIL. / XXVIII.--THE BEAUTIFUL DAMSEL AND THE WICKED OLD WOMAN. / XXIX.--THE SNAKE AND THE PRINCESS.; lines 5134-5199 confidence: medium

On Sunday a carriage arrives; its attendants address the princess in repeated verse, telling her to open the door and rooms and asking why she loved and drew water from the ford.

After the youngest princess has obtained the water by agreeing to marry the snake, a carriage arrives and she is driven to the snake's abode.
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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: high

Ilya Murometz, only child of Ivan Timofeewitch, sits for thirty years, then walks, gains vast strength, arms himself, saddles a heroic horse, asks his parents' blessing to go to Kiev, and receives injunctions not to shed Christian blood causelessly.

Ilya asks his parents' blessing to go to Kiev for devotions and to kneel to the Prince of Kiev; they bless him and give moral injunctions.
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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 makes brotherhood with Dobrynya Nikititch; they saddle their steeds and ride in open country for three months seeking adventures without finding an adversary.

Ilya and Dobrynya make a brotherhood, saddle their steeds, and ride into open country for three months seeking adversaries.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 5957-6048 confidence: high

The peahens no longer come; the prince mourns, refuses his father's offer to find another damsel, and goes into the world with a servant to find the peahen.

After the peahens stop coming, the grieving prince leaves home with a servant to seek the peahen throughout the world.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6484-6568 confidence: high

The youngest asks the question, does not flee the knife, and is told that the laughing eye reflects joy in the children's service, while the weeping eye mourns a stolen vine that produced a bucket of wine every hour.

The father's vine produces wine every hour, has been stolen, and the youngest sets out seeking information so it may be recovered for his father.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6484-6568 confidence: high

The brothers prepare a drinking bout for the household and leave; at a crossroad with three ways, the elder brothers take two roads that meet and rejoice that they are rid of the youngest.

At a crossroad with three ways, each brother is to take a separate road, with the youngest receiving the road left over.
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The Epic Songs of Russia DITTK STEPANOVICH. / VASILY THE DRUNKARD AND TZAR BATYQ. / S'WTJET MIKAILO IVANOVICH THE ROVER. / NIGHTINGALE BUDIMIROVICH.; lines 11499-11533 confidence: medium

A variant has Nightingale's mother oppose the marriage until a long voyage proves him; while he is absent, David Popof reports him imprisoned for smuggling in Ledendtz and seeks Love's hand, but Nightingale returns at the wedding feast to claim his bride; the passage says this recalls Alyosha and Nastasya.

A variant makes Nightingale's mother oppose the marriage until he proves himself through a long voyage.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10062-10228 confidence: high

Vasily asks his mother’s blessing to go with his band to Jerusalem to pray, worship at holy places, visit the grave of the Lord, and bathe in the Jordan.

Vasily asks for a blessing to go to Jerusalem to pray, worship, visit the grave of the Lord, bathe in the Jordan, and later says he must save his soul after killing and stealing.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10062-10228 confidence: medium

His mother grants a blessing only for a good purpose, not robbery; she gives him bread and weapons, tells him to defend his head, and he embarks with his youths on the scarlet vessel.

Vasily’s mother grants a blessing only if he goes for a good purpose, gives him provisions and weapons, and warns him to defend his head before he departs.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10062-10228 confidence: medium

The mariners say the straight way takes seven weeks and the longer way a year and a half, but Cossack chieftains on Kuminsk in the Caspian rob and destroy ships.

Mariners warn of Cossack raiders on the straight route, but Vasily says he believes neither dream nor vision, trusts his red elm, and orders the straight way.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10230-10391 confidence: medium

Vasily sails across the Caspian to a Cossack-held barrier or island, lands despite guards, approaches the Cossack chiefs, bows, and asks for the straight road to Jerusalem.

Vasily leads his band by ship across seas and rivers to Jerusalem, where he performs religious rites before returning.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10531-10678 confidence: high

Sadko concludes that the Sea-King demands him, asks for inkstand, pen, and paper, and writes away his possessions to churches, the poor, his wife, and his body-guard.

Sadko disposes of possessions, bids farewell to his men, the white world, and Novgorod, and descends onto the sea.
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The Epic Songs of Russia DOBRYNYA THE DRAGON-SLAYER, AND MARINA. / IVAN GODINOVICH. / EPIG SONQS OF RUSSIA. 135 / ILYA AND THE BOON COMPANIONS.; lines 5003-5098 confidence: medium

Prince Vladimir’s servants summon the pilgrim; he says not to disturb the old man, then passes the palace, declares payment for the wine from the Cossack of the Don, Ilya of Murom, and departs to the open plain, heroic barriers, and damp oak.

After confronting the pot-house and princely summons, the pilgrim announces that he goes to the open plain, the heroic barriers, and the damp oak.
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The Epic Songs of Russia EPIC SONGS OF BUS SI A. / EPIC SONOS OF RUSSIA. 103 / DOBRYNYA THE DRAGON-SLAYER, AND MARINA. / IVAN GODINOVICH.; lines 4209-4372 confidence: medium

After the party crosses the Dniepr, snow falls and reveals tracks of a brown aurochs, a fierce lion, and a wild boar. Ivan sends three companies to capture the animals without wounds and bring them to Vladimir in Kief.

Ivan sends the three hundreds of men after three animals and proceeds alone toward Chernigov.
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The Epic Songs of Russia EPIC SONGS OF BUS SI A. 69' / J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON.; lines 3025-3188 confidence: high

Opening: from the named town ride two mighty heroes, Alyosha Popovich and Akim Ivanovich, shoulder to shoulder.

The heroes ride out from their town, meet three possible roads, and choose the road to Kiev and Prince Vladimir.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7037-7190 confidence: high

At a feast, Fair Sun Vladimir assigns service: Ilya to the Golden Horde, Dobrynya to conquer the blue sea for Holy Russia, and Mikailo to collect tribute in Podolia.

Vladimir sends Ilya, Dobrynya, and Mikailo on separate missions, after which they ride out and part in different directions.
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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 5164-5303 confidence: high

On Easter Even, Diuk bows before his mother and asks leave and blessing to ride across the plain to Kiev and see Prince Vladimir and Princess Apraxia.

Diuk asks his mother for leave to journey to Kiev, receives her instruction, blessing, and kiss, then mounts and rides away.
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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

Mighty Ivaniusho goes to Jerusalem to pray, bathe in Jordan, kiss the cypress tree, and visit the grave of the Lord; his footgear is of seven silks, his staff weighs forty poods, and precious stones are woven into the footgear.

Ivaniusho travels to Jerusalem for prayer and holy acts, then returns through Tzargrad and discovers its desecration.
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The Epic Songs of Russia ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA.; lines 8452-8594 confidence: high

Dobrynya goes to royal Kiev, where Prince Vladimir has made an honorable feast for princes, nobles, heroes, and warrior-maids.

At Vladimir’s feast, the ruler asks the assembled heroic company who will undertake a defensive and martial mission.
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The Epic Songs of Russia ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA.; lines 8452-8594 confidence: high

Dobrynya says he has no good steed or heroic trappings; his mother tells him to search the stables and then a deep vault containing a heroic steed bound with twelve silver chains and twelve silk bits from Samarcand, along with trappings and caparisons.

Dobrynya’s mother instructs him where to find a hidden heroic steed and trappings, which he then discovers in the deep vault.
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The Epic Songs of Russia ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA.; lines 8596-8746 confidence: high

Dobrynya addresses the heroic steed that served his father and grandfather, saddles it with twelve silk girths and a thirteenth for strength, then dresses and arms himself before mounting.

Dobrynya prepares his horse and arms, receives his mother's blessing, says farewell to his wife, and rides away on a quest.
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The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6315-6465 confidence: high

Dobrynya hunts at the Blue Sea, finds no birds, returns home, asks his mother for leave and blessing to go to the Puchai river, and receives a warning that none return from it before she consents.

Dobrynya asks to go to Puchai, is warned that none return and not to bathe there, but proceeds anyway.
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The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6467-6602 confidence: medium

Vladimir commands Dobrynya; Dobrynya becomes sad, stamps so that the palace trembles, then mounts his horse and rides to his own dwelling.

After receiving the command and his mother's instructions, Dobrynya mounts his horse, rides twelve days, and reaches the Dragon's cavern on the thirteenth day.
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The Epic Songs of Russia INTR OD VCTION. 1 9 / THE ELDER HEROES. / VOLGA VSESLAVICH THE -WIZARD. / THE CYCLE OF VLADIMIR, OR OF KIEF.; lines 1369-1537 confidence: high

After another drink, Ilya's strength is reduced; the wayfarers say more would be too much for mother earth, bless him with God's strength, command him to defend the Christian faith and go to Kief, name figures he should not fight, and vanish.

The wayfarers instruct Ilya to leave home, defend the Christian faith, avoid named exceptional heroes, and go to royal Kief; he later receives his parents' blessing and rides away.
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The Epic Songs of Russia INTR OD VCTION. 1 9 / THE ELDER HEROES. / VOLGA VSESLAVICH THE -WIZARD. / THE CYCLE OF VLADIMIR, OR OF KIEF.; lines 1867-2012 confidence: high

Dunai says a youth should not go alone; Vladimir offers forty thousand men, treasure, and force if needed. Dunai declines host and treasure and requests Dobrynya, two unsaddled colts, and a scroll declaring the wooing honorable.

Dunai and Dobrynya arm themselves, mount horses, leave Kief, and ride through lakes and forests to Lithuania.
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The Epic Songs of Russia IVAN GODINOVICH. / EPIG SONQS OF RUSSIA. 135 / ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH.; lines 5101-5161 confidence: medium

Diuk Stepanovich comes from beyond the blue sea and named distant lands; he rides forth with falcon, ermine, and goshawk similes on his dapple-bay steed Shaggy.

Diuk comes from beyond the blue sea and rides forth as the passage opens.
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The Epic Songs of Russia IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE.; lines 8013-8189 confidence: medium

Putyatin proposes sending Danilo on a distant service from which there is no return: to Buyan to kill the blue-feathered bristly beast and take its heart, and to the Levanidof meadow and thundering spring to take a white-throated bird and kill a lion.

Danilo is ordered to leave the feast for Buyan and other remote places to kill a strange beast, take its heart, capture a bird, and kill a lion.
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The Epic Songs of Russia IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE.; lines 8192-8359 confidence: high

At the three ways stands a burning white stone Alatyr with the inscription: "Whoso rideth to the right shall gain great wealth, whoso goeth to the left a wife, he that fareth straight on, his death."

The hero reaches three roads marked by a written stone assigning different outcomes to each route.
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The Epic Songs of Russia J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS.; lines 3356-3424 confidence: medium

Kasydn tells the mighty warriors that they have sinned against God by slaying many heads and shedding hot blood without avail.

Kasydn proposes that the warriors disperse their host and travel to Jerusalem and the Jordan for prayer and forgiveness after bloody exploits.
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The Epic Songs of Russia J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS.; lines 3356-3424 confidence: high

The heroes are not terrified, agree, loose their steeds on the grass, and put on palmer's weeds.

After accepting the vow, the heroes release their steeds, don palmer's weeds, and carry pilgrim-like pouches and staves.
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The Epic Songs of Russia NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN.; lines 9126-9294 confidence: medium

Vladimir walks in Kief as the truce nears expiration; young Yermak asks for a heroic steed, chain mail of ninety poods, and a mace of equal weight, then receives permission to choose horse and armor.

Yermak demands heroic arms, says he will go on foot if denied, rides out, and fights the host alone for three days and nights.
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The Epic Songs of Russia NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN.; lines 9454-9614 confidence: medium

Solomon says he can interpret the white-swan dream, warns Solomonida not to yield to manly charms, and leaves to collect tribute for twelve years.

Solomon departs for tribute, Solomonida is taken while he is away, and upon returning he gathers a host and goes to Tzargrad.
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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: high

Ilya of Murom attends Easter matins and vows to reach Kiev by the straight way, not staining hand or sword with Tatar blood and not shooting fiery darts.

Ilya vows to travel to Kiev by the straight road, prepares his steed, and explicitly marks the journey as his first heroic quest.
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The Epic Songs of Russia THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM.; lines 11116-11153 confidence: high

A fragmentary hylina represents Ilya, Dobrynya, and other heroes sailing in the Falcon ship to an unknown region and not returning.

A fragmentary hylina sends Ilya, Dobrynya, and other heroes in the Falcon ship to an unknown region from which they do not return.
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The Epic Songs of Russia THE ONE AND FORTY PILGRIMS. / EPIC SONGS OF BUS SI A. / EPIC SONOS OF RUSSIA. 103 / DOBRYNYA THE DRAGON-SLAYER, AND MARINA.; lines 3957-4110 confidence: medium

Dobrynya's years of service are described; at Prince Vladimir's feast in Kief he asks leave to wander, and Vladimir tells him not to gallop away.

Dobrynya asks leave to wander, receives a specific maternal warning not to go to Marina, and nevertheless comes to Marina's lane.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race CHIEF LYING IN STATE. / THE CURSE OF MANAIA. / THE CURSE OF MANAIA. 163 / THE CURSE OF MANAIA. 165; lines 5225-5278 confidence: medium

Five women journey toward New Zealand; borne up by gods, they cross the vast ocean, land on the burning island of Whakaari, float again on the waters, and land at Tawhiuwhiu.

The women journey toward New Zealand across the vast ocean while borne up by gods, with a sequence of landfalls.
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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 4834-4969 confidence: medium

The group departs Tauranga, moves through Kati-kati, Whakahau, Whitianga, and other places; names are explained from incidents, Ngatoro sets up a stone, and they dwell in Moehau and Hau-raki.

The travelers depart and move through several places whose names are explained from incidents during the journey.
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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 5096-5138 confidence: high

Houmai-ta-whiti's speech includes: "do not follow after the deeds of Tu', the god of war" and "Depart, and dwell in peace with all, leave war and strife behind you here."

Houmai-ta-whiti tells his children to depart in peace and the narrator restates the command as departing to explore new homes.
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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 5096-5138 confidence: medium

The descendants say they left their country because of war and its consequences, but "war and evil are following after us here" and every feeling urges revenge.

The descendants say they left their country because of war and its consequences, yet war and evil are following them in the new place.
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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 4651-4783 confidence: high

The party finds a large sheet of salt water behind them, decides to drag canoes over the Otahuhu portage, and launch them again.

The passage centers on canoe movement over a portage, voyaging through harbour and sea, coastal travel, landing, and naming or occupying 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: high

Rua declares victory over Tama, tells him to keep the woman as payment, Tama remains absorbed in pain and itching, and Rua departs with one hundred and forty men to seek another dwelling-place; the narrator says they could have slain Tama's people if they had fought.

Rua leaves with one hundred and forty men after the dispute with Tama, and later Tama and Ngatoro remove to Tauranga after another dispute.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race HATUPATU AND HIS BEOTHERS. 201 / LEGEND OF THE EMIGRATION OF TURI, / THE EMIGRATION OF TURI. 203 / THE EMIGRATION OF TURI. 205; lines 6386-6451 confidence: high

Turi knows the poem concerns him because he had killed Uenuku's child and expects they mean to slay him as payment for the boy.

After identifying the revenge threat, Turi goes to Toto to obtain a canoe in which he may escape his enemies.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race HATUPATU AND HIS BEOTHERS. 201 / LEGEND OF THE EMIGRATION OF TURI, / THE EMIGRATION OF TURI. 203 / THE EMIGRATION OF TURI. 205; lines 6386-6451 confidence: medium

Toto gives Matahorua to Kuramarotini and Aotea to Rongo-rongo; Matahorua is associated with exploring a large part of the world and Reti is named as its navigator.

Matahorua is described as the canoe in which a large part of the world was explored, with Reti as navigator.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race HATUPATU AND HIS BROTHERS. 183 / HATUPATU AND HIS BROTHEES. 187 / HATUPATU AND HIS BROTHERS. 189 / HATUPATU AND HIS BEOTHERS. 191; lines 5990-6046 confidence: medium

The father rebukes the brothers, refers to revenge for the ancestral canoe Te Arawa, and names Raumati as the chief connected with its being consumed; the supplied OCR phrase reads 'consumed in a foe.'

The father's speech links the planned action to revenge for Te Arawa against Raumati, after which the sons and followers prepare provisions and the canoes start with warriors.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race HIS ASCENT INTO HEAVEN. / NATIVE HOUSE. / THE LEGEND OF TUWHAKARARO, / HOW HE WAS MURDERED AND AVENGED.; lines 3254-3311 confidence: medium

Mairatea marries the son of the chief Poporokewa and goes to his home; Tuwhakararo later longs to see her and sets out to visit.

Tuwhakararo leaves his own village because he longs to see his sister and travels to the household of her husband's people.
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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: high

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 flees on the ocean in Matahorua to escape vengeance from Hoturapa's relations.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race NATIVE HOUSE. / THE LEGEND OF TUWHAKARARO, / HOW HE WAS MURDERED AND AVENGED. / THE MURDER OF TUWHAKARAEO. 101; lines 3314-3369 confidence: medium

News reaches Whakatau-potiki and the other brothers; they grieve, and Whakatau-potiki resolves to avenge Tawhakararo's death while the tribe begins building canoes.

The tribe builds and names canoes, finishes their fittings, and the army embarks in a thousand canoes into the open sea.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race NEW ZEALAND PA. / TAKARANGI AND RAU-MAHORA. 297 / TAKARANGI AND RAU-MAHORA. 299 / STRATAGEM OF TE PONGA'S ELOPEMENT. 307; lines 9233-9289 confidence: high

At the appointed time, Te Ponga tells chosen followers to go to the Manuka harbour landing-place, prepare one canoe, launch it, keep it afloat, and place every paddle in it for immediate departure.

One canoe is readied for immediate departure while the other canoes are sabotaged to delay pursuit.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race PEEPARATIONS TO EVIIGEATE. / PRIESTESS PERFORMING INCANTATIONS. / CHIEF LYING IN STATE. / THE CURSE OF MANAIA.; lines 5141-5161 confidence: high

The Tainui and Ai'awa sailed away from Hawaiki with Ngatoro-i-rangi aboard; he left behind his younger sister Kuiwai, who was married to Manaia.

The passage opens with named canoes sailing away from Hawaiki with Ngatoro-i-rangi aboard.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race PRIESTESS PERFORMING INCANTATIONS. / CHIEF LYING IN STATE. / THE CURSE OF MANAIA. / THE CURSE OF MANAIA. 163; lines 5164-5222 confidence: high

Before night the wife changes garments, wears a new toetoe sash, stands at the threshold, spreads out Kahukura, Itupawa, and Rongomai, stands with her daughter and sister Haungaroa, performs incantations, sees the gods as propitious, tells her daughter the journey will be fortunate, then binds and hangs the gods again.

The wife performs incantations before named gods, reads their appearance as propitious, and tells her daughter that her journey will be fortunate before ordering her to depart.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race STORY OF KAHUREEEMOA. 263 / STORY OF KAHUREREMOA. 265 / NEW ZEALAND VEGETATION. / STORY OF KAHUREREMOA. 267; lines 8182-8240 confidence: medium

She proceeds along the base of the mountains of Otawa, sleeps at the foot at night, and continues the journey with her slave in the morning.

Te Kahureremoa and her slave continue a long journey, and the slave later says Takakopiri is the young chief who caused them to come all that distance.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race STORY OF KAHUREREMOA, 269 / STORY OF KAHUREREMOA. 271 / THE TWO SORCERERS, / THE TWO SORCERERS. 275; lines 8396-8450 confidence: medium

Tamure orders his people to launch the canoe and paddle away; after they leave, Kiki becomes unwell, and Tamure stops at a river-bank village and begins speaking about a possible pursuing canoe.

After the food episode and door enchantment, Tamure orders the canoe launched, the party paddles away quickly, and Kiki becomes unwell after they leave.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race STORY OF KAHUREREMOA. 267 / STORY OF KAHUREREMOA, 269 / STORY OF KAHUREREMOA. 271 / THE TWO SORCERERS,; lines 8344-8393 confidence: medium

Kiki's fame spreads widely; Tamure, a chief at Kawhia, hears of his powers and decides to contend with him in sorcery to determine who is most skilled.

Tamure leaves Kawhia with companions, crosses mountains, travels by river canoe, and approaches Kiki's village for a planned sorcerous contest.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race STORY OF MARU-TUAHU. 255 / STORY OF MARU-TUAHU. 257 / STORY OF MARU-TUAHU. 259 / STOEY OF KAHUREREMOA. 261; lines 8003-8057 confidence: high

Te Kahureremoa is overcome with shame, drops the basket, returns to the house to cry, thinks she and her father should no longer see each other, and feels urged to run away to Takakopiri as lord.

After her father's rebuke, Te Kahureremoa resolves that she and her father should no longer see each other and then flees at night with her female slave.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race STORY OF MARU-TUAHU. 257 / STORY OF MARU-TUAHU. 259 / STOEY OF KAHUREREMOA. 261 / STORY OF KAHUREEEMOA. 263; lines 8060-8120 confidence: medium

The travelers pass through Waitakaruru, Pouarua, Riwaki, Piako, and Opani; the pursuers return because they can follow no farther, and the flowing tide stops the pursuit.

A pursuing group must turn back after the travelers cross onward, and the flowing tide explicitly stops the pursuit.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race STORY OF MARU-TUAHU. 259 / STOEY OF KAHUREREMOA. 261 / STORY OF KAHUREEEMOA. 263 / STORY OF KAHUREREMOA. 265; lines 8123-8179 confidence: high

She starts again on her journey and comes down to the sea-shore at Katikati, where the Waitaha, Takakopiri’s tribe, inhabit the village.

Kahureremoa repeatedly moves onward: first after the deceptive explanation and later after leaving the chief at night.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race TAKARANGI AND RAU-MAHORA. 299 / STRATAGEM OF TE PONGA'S ELOPEMENT. 307 / O C3 O / STKATAGEM OF TE PONGA'S ELOPEMENT. 309; lines 9291-9372 confidence: medium

The villagers rush for weapons after the young chieftainess is gone; this delay lets Te Ponga's party and Puhihuia nearly reach the landing place at Manuka harbour.

Te Ponga, his followers, and Puhihuia flee to Manuka harbour, launch a canoe, and return to their own country uninjured.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race TEEE FERN. / THE EMIGKATION OF MANAIA. 223 / THE EMIGKATION OF MANAIA. 225 / THE EMIGRATION OF MANAIA. 227; lines 7038-7094 confidence: high

After killing the victim, Manaia lifts the dog that had swum out with its master into the canoe and sails away to search for a new country.

After the killing, Manaia sails away in a canoe to seek a new country.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE ADVENTUEES OF RATA. 115 / IIG POLYNESIAN MYTHOLOGY. / THE ADVENTURES OF RATA. 117 / THE ADVENTURES OF RATA. 119; lines 3869-3954 confidence: medium

Whakatau orders Rata's ancestral canoe prepared; his men finish and launch it; six warriors and Whakatau paddle to Tinirau's village, where Hine-i-te-iwaiwa sits in mourning and says the warriors are afraid.

Whakatau has the ancestral canoe prepared, embarks with six warriors, proceeds to Tinirau, then goes by canoe to Tihi-o-Manono and anchors before the confrontation.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE ADVENTURES OF RATA. 117 / THE ADVENTURES OF RATA. 119 / THE ADVENTURES OF RATA. 121 / THE DISSEXSIOXS WHICH LED TO THE MIGRATIONS FEOM HAWAIKI.; lines 4019-4070 confidence: high

Ancestors separated: some stayed in Hawaiki, some came in canoes; Tuamatua and Uenuku paddled to Aotea, and Uenuku and Houmai-tawhiti separated.

The passage presents ancestral separation from Hawaiki and travel by canoe to Aotea.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2384-2512 confidence: medium

Tango-tango hears the baby insulted, cries, rises with the child toward the sky, pauses on a carved ridge-pole figure, and refuses Tawhaki's plea to return.

Tango-tango, later identified as coming from heaven, leaves Tawhaki and rises skyward with their child, refusing to return.
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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 1006-1115 confidence: high

Taranga leaves the house suddenly early in the morning before the children wake, returns at nightfall, again invites the lastborn to sleep beside her, and disappears at dawn; the lastborn becomes suspicious.

Taranga repeatedly leaves suddenly at dawn and returns at nightfall to her children.
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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 1117-1233 confidence: high

Maui says he was nursed in sea foam, did not receive his mother's milk or food, loves her because he lay in her womb, and wants to know where his parents dwell.

Maui repeatedly asks where his father and mother dwell, declares his love for his mother, and prepares to go search for the parents.
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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 1235-1356 confidence: medium

Maui explains the purpose of his journey; his brothers approve his departure with his magical knowledge and skill; he returns from the wood looking like a real pigeon.

Maui departs, uncovers a hidden cave entrance, descends through it, and reaches the place where he finds his parents.
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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

Maui's brothers prepare and launch their canoe for fishing but refuse to let Maui join them because they fear his magical arts.

Maui is refused passage, hides in the canoe, is discovered at sea, then uses enchantment to make the shore vanish and drive the journey farther outward.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CURSE OF MANAIA. 163 / THE CURSE OF MANAIA. 165 / THE CURSE OF MANAIA. 167 / THE CUESE OF MANAIA. 169; lines 5345-5408 confidence: medium

Kuiwai's daughter says Manaia's curse against Ngatoro-i-rangi brought her, and says her mother told her to hasten to him.

Kuiwai's daughter brings news of the curse, after which Ngatoro-i-rangi orders a canoe made and the party embarks across the ocean.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CURSE OF MANAIA. 17-5 / THE CUESE OF MANAIA. 177 / THE CURSE OF MANAIA. 179 / THE CURSE OF MANAIA. 181; lines 5709-5755 confidence: medium

At the beginning of the Hatupatu legend, Tama-te-Kapua goes with followers to Moe-hau, and Ihenga and his followers go to Roto-rua.

Multiple figures go with followers or brothers to named places, and the brothers continue through a regional route for bird-snaring.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE.; lines 4376-4506 confidence: high

The axes are made from greenstone brought by Ngahue, called the fish of Ngahue; Ngahue came to the islands after being driven from Hawaiki by Hine-tu-a-hoanga, whose stone was obsidian, and later canoes came because of his discovery.

The passage describes canoes being built, launched, loaded with crews, and sailing toward the islands whose earlier discovery by Ngahue enabled later arrivals.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE.; lines 4376-4506 confidence: medium

The axes are made from greenstone brought by Ngahue, called the fish of Ngahue; Ngahue came to the islands after being driven from Hawaiki by Hine-tu-a-hoanga, whose stone was obsidian, and later canoes came because of his discovery.

Ngahue's earlier forced journey to the islands and discovery are explicitly said to be the reason later canoes came.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE.; lines 4508-4630 confidence: medium

The canoe lands at Whanga-Paraoa in Aotea; red pohutukawa flowers are mistaken for ornaments, Tauninihi throws his red ornament Taiwhakaea into the sea, Mahina later finds it on the beach of Mahiti and refuses to return it, giving rise to a proverb.

After landing at Whanga-Paraoa, the party plants sweet potatoes, later separates from the Tainui, and sends a land party under Taikehu to explore the coast.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE.; lines 4632-4648 confidence: high

The Tainui leaves Whanga-Paraoa shortly after the Arawa, proceeds nearly in the same direction, and reaches the Gulf of Hauraki.

The passage begins with the Tainui leaving Whanga-Paraoa shortly after the Arawa and setting out along a route.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISSENSIONS AT HAWAIKI. 127 / THE DISSENSIONS AT HAWAIKI. 129 / THE DISSENSIONS AT HAWAIKI. 131 / THE DISCOVERY OF NEW ZEALAND.; lines 4293-4315 confidence: high

“the contention which arose between Poutini and Whaiapu, which led them to emigrate to New Zealand”

The passage explicitly says contention between Poutini and Whaiapu led to emigration to New Zealand, and Hine-tua-hoanga later forces Ngahue to leave.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISSENSIONS AT HAWAIKI. 127 / THE DISSENSIONS AT HAWAIKI. 129 / THE DISSENSIONS AT HAWAIKI. 131 / THE DISCOVERY OF NEW ZEALAND.; lines 4293-4315 confidence: medium

“At last she drove Ngahue out and forced him to leave the place”

After being driven away, Ngahue seeks a peaceful place for his jasper stones and finds Aotearoa in the sea.
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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: high

Ngahue fears renewed quarrel with his enemy, takes his jasper farther away, coasts to Arahura, and makes Arahura the everlasting resting-place for the jasper.

Ngahue decides to go farther away with his jasper because he fears being too close to his enemy and quarrelling again.
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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

When Ngahue returns to Hawaiki, he finds the people engaged in war; after hearing his description of Aotea's beauty, some decide to come there.

After people in Hawaiki hear Ngahue's description of Aotea's beauty, some determine to come there.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISSENSIONS AT HAWAIKI. 131 / THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND.; lines 4349-4373 confidence: high

The workmen are said to have built the canoes in which the forefathers crossed the ocean to Aotea-roa; the passage lists Arawa, Tainui, Matatua, Taldtumu, Kura-hau-po, Toko-maru, and Matawhaorua as canoes of departure from Hawaiki.

The passage says the named canoes are those in which the forefathers departed from Hawaiki and crossed the ocean to Aotea-roa.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISSEXSIOXS WHICH LED TO THE MIGRATIONS FEOM HAWAIKI. / THE DISSENSIONS AT HAWAIKI. 125 / THE DISSENSIONS AT HAWAIKI. 127 / THE DISSENSIONS AT HAWAIKI. 129; lines 4199-4259 confidence: medium

Whakaturia says he is dying with heat and asks that the sliding door be opened a little for cool air; the door is left open and the lookers-on tell him to resume dancing.

Whakaturia obtains an opened door through a request for air, uses the performance of a dance to spring outside, and he and his brother then reverse the confinement by bolting the occupants inside.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGEATION OF TUEI. 207 / THE EMIGKATION OF TURI. 209 / THE EMIGRATION OF TURI, 211 / THE EMIGRATION OF TUEI. 213; lines 6630-6688 confidence: high

Tuau laments separation from his wife and children while Turi carries him away; the canoe is at sea at night, too far from land for Tuau to return by swimming.

Turi carries Tuau away by night; Tuau laments leaving his wife and children and cannot return because the canoe is too far from land.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGKATION OF MANAIA. 223 / THE EMIGKATION OF MANAIA. 225 / THE EMIGRATION OF MANAIA. 227 / THE EMIGRATION OF MANAIA. 229; lines 7097-7156 confidence: medium

The party sees the dog beside a stranded whale, pulls to shore, and lands on Aotea.

The emigrating party reaches Aotea and identifies it as the country they had been seeking.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGKATION OF MANAIA. 225 / THE EMIGRATION OF MANAIA. 227 / THE EMIGRATION OF MANAIA. 229 / THE EMIGRATION OF MANAIA. 231; lines 7159-7253 confidence: high

Manaia abandons the first country, seeks another for himself, his relations, and his people, and travels from Whangaparoa around the North Cape toward Taranaki and Tongaporutu.

After believing the rival party arrived first, Manaia abandons the first country and starts again to seek another place for himself and his people.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGKATION OF TURI. 209 / THE EMIGRATION OF TURI, 211 / THE EMIGRATION OF TUEI. 213 / THE EMIGRATION OF TURI. 215; lines 6691-6747 confidence: high

Potoru and Turi argue over direction: Turi urges the sunrise/eastern course and cites Kupe's instructions, while Potoru urges the sunset/western course; Turi yields and they sail west from Rangitahua.

The passage describes the voyagers leaving Rangitahua in canoes, disputing the direction of travel, suffering a wreck, and continuing toward the islands.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF MANAIA. 227 / THE EMIGRATION OF MANAIA. 229 / THE EMIGRATION OF MANAIA. 231 / THE STORY OF HINE-MOA,; lines 7256-7308 confidence: medium

The speaker says this is the place where their “great ancestress Hine-Moa” sat “when she swam over here from the main.”

The passage introduces Hine-Moa by recalling that she swam over from the mainland to the place being shown.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF MANAIA. 229 / THE EMIGRATION OF MANAIA. 231 / THE STORY OF HINE-MOA, / THE MAIDEN OF ROTOEUA. 237; lines 7311-7369 confidence: medium

Hine-Moa is prized by her family and not betrothed to any chief; she and Tutanekai meet at Rotorua assemblies, exchange glances, and each develops a secret passion while fearing rejection.

Hine-Moa is kept from betrothal by her family, yet she and Tutanekai arrange a time for her to run away and paddle a canoe to him.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF MANAIA. 231 / THE STORY OF HINE-MOA, / THE MAIDEN OF ROTOEUA. 237 / THE MAIDEN OF ROTORUA. 239; lines 7372-7427 confidence: high

At midnight Tutanekai and Tiki play instruments on a balcony; Hine-Moa hears them and wants to paddle to Tutanekai, while her friends keep all canoes hauled ashore.

Hine-Moa's friends prevent canoe travel by hauling all canoes ashore, so she departs by swimming across the lake with gourd floats.
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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: medium

The Manaia section identifies him as progenitor of the Ngati-Awa tribes and says the cause of his coming from Hawaiki was that friends and neighbors gathered to make spears for him ravished his wife Rongotiki.

The Manaia section explicitly explains his coming from Hawaiki as caused by severe mistreatment by those gathered to work for him.
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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

The Aotea is run up on the beach; the weary voyagers land on the sand and find footprints identified as Tuanui-a-te-ra's because some are crooked and match his deformed foot.

The passage is framed as an emigration, describes the Aotea canoe reaching the islands, and shows the voyagers disembarking on the beach before moving inland or along the coast.
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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: high

Kupe returns to his own country, where Turi and his people are still dwelling; Turi is about to flee from Uenuku's vengeance and decides to go to the islands after hearing of Kupe's discoveries.

Turi is about to flee from Uenuku's vengeance, decides to go to the islands, and has the Aotea dragged to the shore at night.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI. 205 / THE EMIGEATION OF TUEI. 207 / THE EMIGKATION OF TURI. 209 / THE EMIGRATION OF TURI, 211; lines 6570-6627 confidence: high

Voyagers and friends load the canoe with articles including seed, sweet potatoes, karaka berry stones, live edible rats, tame green parrots, pet pukekos, and other valuables; the passage cites a proverb about the Aotea’s valuable freight.

The passage centers on the canoe’s preparation, loading, and nighttime departure from the harbour into the wide sea.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI. 219 / TEEE FERN. / THE EMIGKATION OF MANAIA. 223 / THE EMIGKATION OF MANAIA. 225; lines 6975-7035 confidence: high

Tapenu and his party perish; Tupenu’s tribe hears the report, gathers an army for revenge, and repeatedly attacks Manaia’s tribe, killing many.

After Tupenu’s tribe repeatedly attacks and Manaia’s warriors dwindle, Manaia resolves to abandon the country and seek a distant new one.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI. 219 / TEEE FERN. / THE EMIGKATION OF MANAIA. 223 / THE EMIGKATION OF MANAIA. 225; lines 6975-7035 confidence: medium

Manaia reflects that his warriors are wasting away and decides to abandon the country and seek a distant new one for himself and his people.

Manaia repairs the sea-going canoe Tokomaru, loads cargo, and embarks with family to seek a new country.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE HUMAN RACE.) / THE CHILDREN OF HEAVEN AND EARTH. 3 / THE CHILDEEN OF HEAVEN AND EARTH. 5 / THE CHILDEEN OF HEAVEN AND EAETH. 7; lines 643-703 confidence: high

Tangaroa flees to the ocean; Ika-tere and Tu-te-wehiwehi with their children debate escape from storms, dividing between inland and sea; reptiles hide ashore and a sea-bound party rushes to the sea; the episode is called the separation of Tawhiri-ma-tea.

The passage explains the division of fish and reptiles into sea versus inland forest habitats after a dispute over escape routes.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MAIDEN OF EOTOKUA. 241 / THE MAIDEN OF ROTORUA. 24)3 / THE MAIDEN OF EOTOEUA. 245 / STOEY OF MARU-TUAHU. 247; lines 7589-7640 confidence: high

Sweet potatoes are dropped along the thief's path; Hotunui's large footprints erase the thief's footprints, and an accusation is brought against Hotunui.

Hotunui is accused of theft after his footprints obscure the thief's tracks, and his shame at the accusation leads him to leave for Hauraki.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MAIDEN OF EOTOKUA. 241 / THE MAIDEN OF ROTORUA. 24)3 / THE MAIDEN OF EOTOEUA. 245 / STOEY OF MARU-TUAHU. 247; lines 7589-7640 confidence: high

When Maru-tuahu reaches adulthood, he takes up his club and asks his mother to show him the mountain range near his father's abode; she tells him to look toward sunrise and identifies Hauraki.

When grown, Maru-tuahu asks his mother for the direction of his father's home and then travels toward Hauraki with a slave.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MAIDEN OF ROTORUA. 239 / THE MAIDEN OF EOTOKUA. 241 / THE MAIDEN OF ROTORUA. 24)3 / THE MAIDEN OF EOTOEUA. 245; lines 7555-7586 confidence: medium

Hotunui is described as a chief who arrived in New Zealand from a land beyond the ocean in the Tainui canoe.

Hotunui is described as arriving from beyond the ocean in the Tainui canoe, then leaving Kawhia and moving to Hauraki and Whakatiwai.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MURDEE OF TUWHAKARARO. 107 / THE LEGEND OF RATA, / THE ADVENTURES OF RATA. 109 / THE ADVENTURES OF RATA. 11; lines 3682-3744 confidence: high

When Riwaru is afloat on the sea, 140 warriors embark and paddle off to seek their foes, the Ponaturi, reaching their fortress at nightfall.

Riwaru is launched; 140 warriors embark and paddle away to seek their foes, the Ponaturi.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MURDER OF TUWHAKARARO. 103 / THE MURDER OF TUWHAKARARO. 105 / THE MURDEE OF TUWHAKARARO. 107 / THE LEGEND OF RATA,; lines 3527-3552 confidence: medium

Wahieroa was treacherously slain by the chief Matukutakotako; Rata had been born before the death, so it became his duty to avenge his father, and he told his dependants he would search for the killer.

Rata announces that he will go in search of the man who slew his father and then starts a journey toward Matukutakotako's place.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race WEEPING OVER HEAD OF DECEASED RELATIVE / HATUPATU AND HIS BROTHERS. 199 / HATUPATU AND HIS BEOTHERS. 201 / LEGEND OF THE EMIGRATION OF TURI,; lines 6286-6323 confidence: medium

The section is titled as the legend of Turi's emigration and introduces Turi as ancestor/progenitor of the Whanganui tribes, explaining the cause of his emigration to New Zealand and how he reached the islands.

The introduction states that the narrative shows the cause that led Turi to emigrate to New Zealand, and the following event begins with Potikiroroa's killing and Turi's resolve for revenge.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race X PEEFACE. / XH PREFACE. / PREFACE. XIU / CONTENTS.; lines 383-467 confidence: medium

“The Discovery op New Zealand 132”; “Preparations to Emigrate 134”; “The Emigration op Turi to New Zealand . . . 202”; “The Emigration op Manaia 221”

The contents list includes discovery of New Zealand, preparations to emigrate, and emigrations of Turi and Manaia.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 ACTS OF EUA-WHAKO AND TU-PAI. 61 / TAKI-TUMU AND HER CKEW. 63 / CHAPTER III. / POU-HENI AND HINE-KAU-I-RANGI.; lines 3510-3520 confidence: high

Family disputes among the Nga-ti-ir:x are attributed to trespass by certain members on a plantation and fruit-trees of others of the tribe, leading to quarrels, blows, and sorrow.

After disputes, quarrels, and sorrow, the weaker party resolves to leave the cultivations of their fathers and seek a home elsewhere.
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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: medium

Unnamed speakers rebuke Rata for not consulting before cutting the neck of his ancestor Tane-mahuta. Rata says he wants to make a canoe to avenge his grandfather, killed by Pou-a-hao-kai and Matuku-tango-tango. They tell him to cut the tree, cover the stump with pare-tao, and adze the trunk into a canoe.

Rata makes a canoe and sails with an army to avenge his grandfather’s death.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 ANCIENT MAOUI AMUSEMENTS. 231 / CHAPTER XII. / LAST MIGRATION FROM HA-TAITAI. / BONES OF THE DEAD AS FISHING-HOOKS. 233; lines 10608-10682 confidence: medium

Nga-i-tahu judged Mo-ioio insecure after Pu-raho's death, abandoned it, moved to O-te-kane at the mouth of the Wai-rau River, built a strongly fortified pa, and began planning revenge.

After Pu-raho's death, Nga-i-tahu deem Mo-ioio insecure, abandon it, move to O-te-kane, and build a fortified pa.
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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

Nga-hue’s people hear of the stone’s fame and emigrate after a quarrel; pounamu axes are linked to building Arawa and Tai-nui; a greenstone earring called Kai-tangata descends as an heirloom and is given to Sir George Grey by Te Rangi-hae-ata in 1853.

Nga-hue’s people emigrate after a quarrel; axes made from pounamu are said to have been used to construct Arawa and Tai-nui, the canoes in which the Māori people came to New Zealand.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 APOKA AND HIS WIVES. 241 / HINE-MAKA SAVED FROM DEATH. 245 / FAME OF TE-AHUA-RANGI. 247 / MURDER OF MANAWA. 249; lines 11294-11361 confidence: medium

Taki-auau, alarmed by rumors, abandoned the Wai-hora pa and embarked in a large war-canoe; Haki-te-kura jumped from the cliff into the water to join her lover and was killed by striking a rock or canoe edge.

Taki-auau abandons his pa and leaves by war-canoe to place himself beyond pursuit after hearing rumors of Nga-i-tahu movements.
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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: high

Pou-ranga-hua goes after his brother-in-law to Hawaiki; with his canoe gone, he travels on two pet birds named Tiu-rangi and Haro-rangi.

Pou-ranga-hua goes to Hawaiki after his brother-in-law and, because his canoe is gone, travels on two pet birds lent by Rua-ka-panga.
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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.

The group at Whaka-manu recognizes the landscape as resembling their old country beyond the sea and names specific parallels to former places and a canoe.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER IX, / KUI, TUTU-MAI-AO, AND TUREHU. / FIEST OCCUPANTS OF SOUTH ISLAND. 189 / MOA-BIKD, HOW EXTERMINATED. 191; lines 9049-9137 confidence: high

Wai-taha is described as an original immigrant from Hawaiki and founder of the tribe, arriving with Tama-te-kapua and Nga-toro-i-rangi in the canoe Arawa; his taumata near Taupo is still pointed out.

Wai-taha is described as an original immigrant from Hawaiki, founder of the tribe, arriving in the canoe Arawa with named companions.
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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: medium

The instruction warns not to take old kumara growing on coastal cliffs, but to go to the storehouse and take the Kahui-rango, glossed as the flock of heavy ones.

The passage describes instructions, canoe voyages, travel to Hawa-iki, and attempts to obtain the correct kumara rather than old bulbs.
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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 CHAPTER XI 1 1. / Part of the lament of Tiirrau-lcawa. / TAMA-I-HARA-NUI. / ACTS OF TAMA-I-HAEA-NUI. 265; lines 11812-11876 confidence: medium

He married Te-whe and had three children: Te-wera, Tu-te-hou-nuku, and Nga-roimata. One son died young; another left in a whaling ship, was mourned as dead, and returned after Tama-i-hara-nui was carried off and killed at Kapiti by Rau-paraha.

One son leaves in a whaling ship, is absent for many years, is mourned as dead, and returns after his father's death.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER XIV. / Part of the lament of Tu-rauka.wa. / NGA-TI-MA.MOE AND SOUTH ISLAND HISTORY. / TAKI-TUMU AND THE SOUTH ISLAND. 287; lines 12601-12680 confidence: medium

According to the passage, Taki-tumu/Horo-uta's crew first peopled the Middle Island; a Nga-ti-hau branch under Tauirapareko crossed later, and Nga-ti-wai-rangi under Tawhiri-kakahu settled at Arahura.

The passage repeatedly presents groups moving by canoe or across islands, including Taki-tumu/Horo-uta as the canoe of first peopling and Te-arawa as an ancestral canoe from Hawa-iki.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER XL / THE ACTS OF TE-WERA. / TE-WEKA KILLS A WOMAN. 225 / TE-WEEA AND NIGHT ATTACK. 227; lines 10382-10451 confidence: medium

The bodies are put into canoes and Te-wera returns to Wai-koua-iti. Later, remembering Toronga’s words against him, Te-wera and Tau-maro assemble warriors and ready canoes; some at Wai-koua-iti debate pursuing them. Tau-maro turns back at Papa-nui, while Te-wera goes to Tai-eri, chooses Motu-rata as a home, and later goes to O-tara.

After remembering that Toronga spoke against him, Te-wera and Tau-maro assemble warriors, prepare canoes, and put to sea.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CONTENTS. / CONTENTS. / CONTENTS. VII / IX. KUI, TUTU-MAI-AO, AND TUREHO . . . . . . . . 188; lines 293-342 confidence: medium

“Origin of Nga-ti-mamoe”; “Migration of Nga-i-tahu”; “Communication across Cook Strait.”

The headings list the migration of Nga-i-tahu and communication across Cook Strait.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CONTENTS. / CONTENTS. VII / IX. KUI, TUTU-MAI-AO, AND TUREHO . . . . . . . . 188 / CONTENTS.; lines 345-471 confidence: medium

"XII. Last Migration from Ha-taitai"; "Bones of the dead as fishing-hooks"; "Battle on the ocean"; "Pohatu explains the sign."

The contents include 'Last Migration from Ha-taitai.'
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 DEATH OF MAHINE-TU-KI-TE-EANGI. 157 / SONG TO ENTRAP TU-TE-AIO-KANGI. 159 / TE-AHU INSULTED BY WARO. 161 / DESCENDANTS OF TANE-NUI-A-RANGI. 163; lines 7918-7999 confidence: high

Wha-tonga, Kahu-ngunu, the Apa-named ancestors, and their people sail from Hawa-iki in canoes to the North Island, land at Tu-ranga, continue earlier warfare during the ocean voyage, and separate after landing.

Named ancestors and their people sail away from Hawa-iki in canoes, cross the ocean, land at Tu-ranga, and then separate into later settlements.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 DEATH OF TWINS. 119 / TAKANGA-KAHU-TAI AKD TAKAIA. 121 / TAMA-TE-EA AND IWI-KA-TERE. 123 / TE-KAPU-WAI AND KAHUI-TIPUA. 125; lines 5970-6048 confidence: medium

Wai-taha is said to have come from Hawaiki with Tama-te-kapua in Te-Arawa, founded the tribe bearing his name, had a tau-mata near Taupo, and migrated to the South Island where his descendants lived in peace and plenty.

Wai-taha is said to come from Hawaiki in Te-Arawa, migrate to the South Island, and found the tribe bearing his name.
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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: high

A mixed portion of good and poor fish is sent to Whaene; after asking who divided the fish, Whaene strikes Kahu-ngunu in the face with a fish tail for not sending only the best fish.

Whaene insults Kahu-ngunu with a fish-tail blow, and Kahu-ngunu leaves with the men who acknowledge him as leader.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 EUA-TAPU AND PAIKEA. 55 / KUA-WHAKO AND TU-PAI. 59 / ACTS OF EUA-WHAKO AND TU-PAI. 61 / TAKI-TUMU AND HER CKEW. 63; lines 3392-3478 confidence: medium

The passage lists several canoes that crossed the sea and states that all had some non-sacred part except Taki-tumu, which was all sacred.

Taki-tumu is a wholly sacred canoe that crosses the sea from the old homeland context and carries its crew through a settlement journey.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43 / CHAPTER II. / UE-NUKU. / UE-NUKU AND EUA-TAPU.; lines 2752-2830 confidence: high

Rua-tapu hears his father's words, is cast down, goes to his canoe Tu-te-poa-raki, puts to sea, and travels to ancestors at a calm ocean home where a sacred altar stands and named figures live.

After hearing Ue-nuku's rebuke, Rua-tapu is cast down in spirit and goes to sea in his canoe toward his ancestors' ocean home.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 FIEST OCCUPANTS OF SOUTH ISLAND. 189 / MOA-BIKD, HOW EXTERMINATED. 191 / MOKO, THE KOBBEE-CHIEFTAIN. 193 / ORIGIN OF KGA-TI-MAMOE. 197; lines 9291-9361 confidence: high

Nga toko ono, “the Six,” go fishing from Para-kaka-riki; a violent north-west wind drives them out to sea and they are never heard of again.

The fishing party departs, is driven out to sea by a violent wind, and is never heard from again.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 FIEST OCCUPANTS OF SOUTH ISLAND. 189 / MOA-BIKD, HOW EXTERMINATED. 191 / MOKO, THE KOBBEE-CHIEFTAIN. 193 / ORIGIN OF KGA-TI-MAMOE. 197; lines 9291-9361 confidence: medium

Ngai-tara are described as a small tribe, the first to make alliances with Ngati-mamoe, and the cause of Ngai-tahu crossing the strait.

Ngai-tara alliances with Ngati-mamoe are said to cause Ngai-tahu to cross the strait.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 FIEST OCCUPANTS OF SOUTH ISLAND. 189 / MOA-BIKD, HOW EXTERMINATED. 191 / MOKO, THE KOBBEE-CHIEFTAIN. 193 / ORIGIN OF KGA-TI-MAMOE. 197; lines 9291-9361 confidence: high

Tu-maro summons his friends and relations, says he will leave because he cannot live with those who dishonoured him; his father approves, and the hapu crosses the strait with families and movable goods.

Tu-maro states he cannot live with those who dishonoured him, and his hapu crosses the strait with families and goods.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37 / THE CANOE NUKU-TEEE. 41 / EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43; lines 2599-2698 confidence: medium

Tumu-whakairihia, after teaching Rua-wharo, dismisses him and his companion with instructions not to return by the sea-beach but by the inland road.

The brothers are warned to avoid the sea-beach, disobey by taking the coast, and are then attacked by Tumu-whakairihia's gods before being spared.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HOEO-UTA WRECKED. 101 / CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107; lines 5216-5309 confidence: medium

At Hawaiki, people build a stage for drying Rongo-i-tua's dried kumara; he breaks it, becomes ashamed and angry, goes to the shore, boards a log in the water, and is blown by winds to O-tea-rawa.

After breaking the drying stage, Rongo-i-tua leaves in anger, boards a log in the water, and is carried by winds to another place.
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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-pokai-whenua is said to come from Hawaiki to the islands by canoe, with variant canoe names in the two accounts.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 JOHN WHITE. / CONTENTS. / CONTENTS. / CONTENTS. VII; lines 249-291 confidence: low

A contents entry lists migration from the North Island across Cook Strait.

A contents entry lists migration from the North Island across Cook Strait.
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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

Takitumu landed at Tauranga, Tama-tea was left there, and Rongo-kako, Kupe, Rua-wharo, and Ngake took charge of the canoe.

The passage follows Takitumu as it lands at multiple named places and continues onward under named caretakers.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KAHU-NGUNU AND KONGO-MAI- WAHINE. 83 / KAHU-NGUNU OBTAINS PAUA. 85 / KAHU-XGUNU AND KOXGO-MAI-WAHINE. 87 / KAHU-NGUNU AND HIS CHILDEEN. 89; lines 4404-4470 confidence: medium

Tama-tea returns by the sea-coast to see Ira-nui while Rangi-nui searches for him by another route; they do not meet. Tama-tea leaves vassals to feed Taua, returns home, grieves over Rangi-nui's absence, and dies.

Rangi-nui departs to search for his long-absent father while Tama-tea returns by another way, so they do not meet; Tama-tea later dies in sorrow at home.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KAHU-NGUNU AND WHAENE. 81 / KAHU-NGUNU AND KONGO-MAI- WAHINE. 83 / KAHU-NGUNU OBTAINS PAUA. 85 / KAHU-XGUNU AND KOXGO-MAI-WAHINE. 87; lines 4329-4401 confidence: high

Kahu-ngunu leaves Tauranga after a dispute with Paoa and Whaene, is accompanied by Ira-nui, takes Hinga-roa to wife at U-awa, reaches Titi-rangi, asks about Rua-pani's fire, is taken to Rua-pani's pa, and takes Rua-rere-tai to wife among listed chiefs and wives.

Kahu-ngunu leaves Tauranga because of a dispute with Paoa and Whaene, and Ira-nui accompanies him on the migration.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KAHU-NGUNU OBTAINS PAUA. 85 / KAHU-XGUNU AND KOXGO-MAI-WAHINE. 87 / KAHU-NGUNU AND HIS CHILDEEN. 89 / TAMA-TEA AND KANGI-NUI. 91; lines 4473-4492 confidence: high

Rangi-nui and his followers are already some distance from the settlement; Tama-tea-a-moa's people follow and invite them back, but they refuse.

Rangi-nui and his followers have moved away from the settlement and refuse the invitation to come back.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KONGO-KAKO AND HIS FATHEE. 77 / TAMA-TEA-POKAI-WHENUA. 79 / KAHU-NGUNU AND WHAENE. 81 / KAHU-NGUNU AND KONGO-MAI- WAHINE. 83; lines 4177-4248 confidence: high

At Tauranga, Kahu-ngunu, his sister Whaene, and their people draw Whaene's net; Kahu-ngunu seizes fish from it, and Whaene strikes him with her hand.

After Whaene strikes Kahu-ngunu for seizing fish from her net, he is ashamed and leaves his people for the forest and further travel.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUA-TAPU AND A GBEAT TIDE. 53 / EUA-TAPU AND PAIKEA. 55 / KUA-WHAKO AND TU-PAI. 59 / ACTS OF EUA-WHAKO AND TU-PAI. 61; lines 3306-3389 confidence: medium

After obtaining the wananga, Rua-wharo and Tu-pai plan to seek the canoe Taki-tumu from Whaka-rau, Tu-taka-hinahina, and Tu-takaoreore; the owners say the canoe is as fast as an arrow.

Rua-wharo and Tu-pai seek Taki-tumu to take them home, load it, and depart by sea with a large crew.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUA-TAPU AND A GBEAT TIDE. 53 / EUA-TAPU AND PAIKEA. 55 / KUA-WHAKO AND TU-PAI. 59 / ACTS OF EUA-WHAKO AND TU-PAI. 61; lines 3306-3389 confidence: high

Far out at sea the crew wants to return, but Tu-pai says to wait until the mountains are out of sight; night comes, garments were left ashore, and the crew huddles together against the frost.

Tu-pai delays return until the mountains are lost from sight, after which night and hardship follow at sea.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUA-WHAKO AND TU-PAI. 59 / ACTS OF EUA-WHAKO AND TU-PAI. 61 / TAKI-TUMU AND HER CKEW. 63 / CHAPTER III.; lines 3481-3508 confidence: medium

The speaker speaks of tears, the ebbing tide of life, being a sacred solitary one, resting on O-rua-anga-ra, and asking ocean-mist to hide or drive the speaker out to sea.

The speaker asks ocean-mist to hide the speaker or drive the speaker far out on the sea.
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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 9259-9288 confidence: high

A genealogical table from the extreme south traces origin to Awa-topa's offspring, and the legend is said to explain leaving the North Island.

The legend is explicitly presented as the cause of leaving the North Island, and the killings lead three families to secede and go to the South Island.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUMAIIA AND EOI KOT PUT TOGETHEE. 115 / KAHU-KUEA, AND ORIGIN OF FISH. 117 / CHAPTER VI. / TARA-KI-UTA AND TARA-KI-TAI.; lines 5674-5714 confidence: medium

The Nga-ti-kahu-ngunu are described as now occupying Heretaonga/Napier, formerly owning Turanga/Poverty Bay, and being driven from that land because of the murder of two twin children of Kahu-tapere and Rongo-mai-tara.

The Nga-ti-kahu-ngunu are said to have been driven from Turanga because of the murder of the twin children.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 MIGRATION OF NGA-I-TAHU. 199 / COMMUNICATION ACROSS COOK STRAIT. 201 / TU-AHU-EIRI AND HIS ACTS. 203 / TE-HAU-TAKI VISITS HA-TAITAI. 205; lines 9580-9608 confidence: medium

Nga-i-tahu chiefs ask Te-hau-taki about his South Island house, are impressed by his answers, and many respond to his invitation to accompany him on his return; final migration happens later.

Te-hau-taki answers questions about his South Island house, many agree to accompany him when he returns, and the final migration occurs later after his return.
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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

A group lands at Wai-mea and builds a pa; Nga-itara, Nga-ti-whata, and Nga-ti-rua, separated sub-sections of Nga-i-tahu, become important through alliance with Nga-ti-mamoe and are regarded almost as independent tribes.

The passage describes sailing to Wai-mea, landing, building a pa, and separated Nga-i-tahu sub-sections becoming regarded as independent tribes through alliance.
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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: high

Tu-ahu-riri is called a bastard, asks his mother about it and where his father is, and she replies, “Look where the sun sets: that is where your father dwells.”

Tu-ahu-riri is troubled by being called a bastard, asks about his father, treasures his mother’s words, and as an adult departs to search for him.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 NGA UPOKO KOREKO. / VIII. / ANCIENT HISTORY OF THE MAORI. / CHAPTER I; lines 474-566 confidence: medium

The figures would go far out to Marere-o-tonga and Tumu-whaka-iri-a, described as places where gods with power reside.

The figures would go far out to named places where powerful gods reside and gain their aid.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 NGUNU.) / PUKOHO-AU-AHI AND PUHA-URE-EOA. 141 / HOTU-NGAKAU AND STOLEN TAEO. 143 / CHAPTER VII; lines 6877-6936 confidence: medium

“come, my child, and go with me” to “Whaka-ari,” where men may ask the child’s name and the child is to answer “Te-rara-o-te-rangi.”

The speaker invites the child to travel to a distant peak, go through named places, play by the ocean-beach, and ascend Puke-hou to view the sea associated with ancestral voyaging.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 OBTAINING KUMARA AT HAWA-IKI. 99 / HOEO-UTA WRECKED. 101 / CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA.; lines 5159-5213 confidence: medium

One canoe is made by the Kahui-tupua; they embark with Rongo-i-tua as leader and go to Hawa-iki, where the crew goes ashore while Rongo-i-tua stays aboard.

A canoe expedition led by Rongo-i-tua travels to Hawa-iki, where the Kahui-tupua surround a house at night and capture named men whose names are linked to kumara varieties.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 OLD TRIBES OF MIDDLE ISLAND. 309 / WAR BETWEEN THE OLD TRIBES. 311 / TABA-WHAI AND HIS ENEMIES. 313 / MUEDER OF TAKAKE, AND REVENGE. 315; lines 13679-13733 confidence: medium

Nga-ti-apa hold Massacre Bay and some Nga-ti-tu-mata-kokiri as slaves; Wai-kato had driven Nga-ti-awa, Nga-ti-toa, and Nga-ti-tama from their homes; Nga-ti-toa and allies under named leaders cross Raukawa/Cook Strait and attack Nga-ti-apa.

Wai-kato drove Nga-ti-awa, Nga-ti-toa, and Nga-ti-tama from their homes, after which Nga-ti-toa and allies crossed Raukawa/Cook Strait.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 ORIGIN OF KGA-TI-MAMOE. 197 / MIGRATION OF NGA-I-TAHU. 199 / COMMUNICATION ACROSS COOK STRAIT. 201 / TU-AHU-EIRI AND HIS ACTS. 203; lines 9505-9577 confidence: low

The narrative says that after earlier defeats, certain events ultimately led the Ha-taitai warriors to migrate to the South Island.

The passage states that events after earlier conflicts ultimately led to migration to the South Island, and identifies the first such event as the marriage of Tiotio's two daughters to Te-hau-taki.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 Part of the lament of Tu-rauka.wa. / NGA-TI-MA.MOE AND SOUTH ISLAND HISTORY. / TAKI-TUMU AND THE SOUTH ISLAND. 287 / OIIIGIN OF TRIBES OF SOUTH ISLAND. 289; lines 12683-12749 confidence: medium

Ancestors from Hawa-iki crossed Cook Strait and settled in the Middle Island; Wai-taha sent surplus stores to Nga-ti-mamoe, who coveted and seized the hunting and fishing grounds, with peace and intermarriage later restored; Nga-ti-mamoe are linked to Turi and the canoe Aotea.

Multiple groups are described as crossing Cook Strait or coming from Hawa-iki or Te-rawhiti before settling or reinforcing South Island groups.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 PAUA-COLLECTORS KILLED. 229 / ANCIENT MAOUI AMUSEMENTS. 231 / CHAPTER XII. / LAST MIGRATION FROM HA-TAITAI.; lines 10593-10605 confidence: medium

Heading identifies the section as “LAST MIGRATION FROM HA-TAITAI” and gives the parenthetical group label “Nga-i-taiiu.”

The heading frames the passage as the last migration from Ha-taitai, and the narrative says Nga-i-tahu abandoned Ha-taitai because they dreaded vengeance from Tapu's tribe.
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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

Rites and incantations are performed so the gods may close wind sources, calm waves, and guard and uphold the canoe on its voyage to Hawa-iki.

The passage describes rites for a sea voyage to Hawa-iki, launch of Horo-uta, landing in Hawa-iki, and the canoe’s return over the sea with kumara.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 POU-HENI AND HINE-KAU-I-RANGI. / IRA FAMILY. 67 / SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71; lines 3694-3807 confidence: high

War arises over lands and cultivations; Moenga-kura and Moenga-toto are killed in battle; peace is mediated; war later breaks out again because of a woman called Are, and peace is again made.

Wars in Hawa-iki are explicitly stated to be the reason the ancestors left and migrated to islands where they could live in peace.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 POU-HENI AND HINE-KAU-I-RANGI. / IRA FAMILY. 67 / SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71; lines 3694-3807 confidence: medium

The wars cause the ancestors to leave Hawa-iki and migrate in search of peaceful land; Taki-tumu carries seventy people under Tata over the ocean to Ao-tea-roa and the Fish of Maui and is also called Horo-uta for its swift coastal sailing.

Taki-tumu/Horo-uta carries a commanded group over the ocean to Aotearoa and Te Ika-a-Maui, preserving the voyagers through famine until landfall.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 POU-HENI AND HINE-KAU-I-RANGI. / IRA FAMILY. 67 / SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71; lines 3809-3914 confidence: high

They leave Hawaiki because of quarrels and have learned the steering direction from Hawaiki to New Zealand.

The party leaves Hawaiki after quarrels, learns the steering direction to New Zealand, builds canoes, voyages by sea, and lands at Whanga-paraoa before dispersing.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 REVENGE OF TAEE-WAI. 171 / TAEE-WAI AND HIS ENEMIES. 173 / CHAPTER Vtll / RAU-IUKA(REKA).; lines 8425-8477 confidence: medium

Rau-rika takes two greenstone axes from her garment, named Atua-whaka-taratara and Atua-whaka-nihoniho, hands them to Pu-hou, and he finds them very sharp and smooth-working.

After Pu-hou asks where the greenstone comes from, Rau-rika points out the road, and Pu-hou's people depart to procure greenstone.
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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

In the Nga-i-tahu section, Tama-tea is deserted by Hine-raukawakawa, Hine-rau-haraki, and Te-kohi-wai; he sails around the islands in search of them, and with Kupe is credited with naming rivers, headlands, and coastal places.

After being deserted by three wives, Tama-tea sails around the islands and listens at inlets for signs of them, but his search fails.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TA-WHETA VISITS UE-NUKU. 17 / UE-NUKU PEEP-UIES TO ATTACK TA-WIIETA. 19 / THE BATTLE : TAI-MAHUTAXGA TAKEN TRISONEK. 21 / UE-NUKU AND HOE-ORA. 23; lines 1999-2030 confidence: high

Ue-nuku says it is impertinent for an illegitimate person to use his comb and refers to one begotten on the mat Takapauwhara-nui; Paikea hears the words and is hurt.

Paikea is hurt by Ue-nuku's words, enters a canoe, and voyages south.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAEE-WAI AND HIS ENEMIES. 173 / CHAPTER Vtll / RAU-IUKA(REKA). / EANGI-TAMA, FROM THE NORTH ISLAND. 177; lines 8480-8618 confidence: high

Later descendants separated for two reasons, a woman and a dog; a dog quarrel caused part of Nga-i-tahu-potiki to leave for the South Island and be called Nga-ti-kuri, while those of Kahu-ngunu who left were called Tu-te-kawa.

The passage attributes later separation of descendants to a woman and a dog, and specifically says a dog quarrel led part of Nga-i-tahu-potiki to leave for the South Island as Nga-ti-kuri.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAEE-WAI AND HIS ENEMIES. 173 / CHAPTER Vtll / RAU-IUKA(REKA). / EANGI-TAMA, FROM THE NORTH ISLAND. 177; lines 8480-8618 confidence: high

The Rangi-tane occupied much of Hataitai; Te Rere-wa built O-rua-iti, and later transferred lands to Nga-ti-kahu-ngunu and migrated to Aro-paoa; named sub-tribes occupied the pa.

Te Rere-wa gives his lands to Nga-ti-kahu-ngunu and migrates to Aro-paoa on the Middle Island.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37 / THE CANOE NUKU-TEEE. 41; lines 2419-2511 confidence: high

The passage introduces the Nga-ti-porou or Porou-rangi people and says they will tell what they know of their canoe Nuku-tere, after noting that Horo-uta is widely spoken of.

Nuku-tere carries named ancestors and learned men from Hawa-iki to the islands, and the account is used to state tribal origins.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAKI-TUMU AND HER CKEW. 63 / CHAPTER III. / POU-HENI AND HINE-KAU-I-RANGI. / IRA FAMILY. 67; lines 3523-3606 confidence: medium

The party ships remains of food and young kowhai and other plants, sails over the sea with Pou-heni to O-hiwa, and grounds on Rae-o-kanawa, the bar at the mouth of the O-hiwa River.

The party sails to O-hiwa, leaves the grounded canoe, and continues inland by following Hine-kau-i-rangi’s track.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAMA-TE-EA AND IWI-KA-TERE. 123 / TE-KAPU-WAI AND KAHUI-TIPUA. 125 / TEACHING OF WHARE-PATAKI. 127 / RANGI-WHAKE-OMA AND TAWAKI-AKIKI. 129; lines 6194-6265 confidence: medium

The army returns to U-awa; Hau-iti marries Rakau-manawa-he. Ra-kai-parore and Hine-pa-rata bathe in deep water, are taunted by men, leave in shame along the sea-coast to O-rere-wa, and marry men there.

After men taunt Ra-kai-parore and Hine-pa-rata during bathing, the women feel ashamed, leave by the sea-coast, settle at O-rere-wa, and marry there.
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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: high

Taki-tumu lands at Matakitaki, where Kupe's children Rere-whaka-itu and Mata-o-peru are left with taro and sow-thistle; the voyagers look toward the South Island, explaining the name Matakitaki.

Pawa obtains Horo-uta so he and his people can voyage over the sea to New Zealand, and Taki-tumu also moves through named coastal places.
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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

Rongo-kako is named as Tama-tea's father and ancestor of all New Zealand tribes; Tama-tea comes from Hawaiki in Taki-tumu or Horo-uta and lands at Turanga on the fish drawn from the ocean by Maui.

Tama-tea comes from Hawaiki in the canoe Taki-tumu or Horo-uta and lands at Turanga before traveling by land.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TE-HAU-TAKI VISITS HA-TAITAI. 205 / CHAPTER X. / PA O NGA-TOKO-ONO (THE PA OF THE SIX). / PA OF KEMOTE AGES, 207; lines 9665-9742 confidence: medium

Men in a canoe went to fish about a mile from the coast, were caught by a violent north-west wind, blown out to sea, and were never heard of again.

The passage describes a fishing canoe blown out to sea and Chatham Islander accounts of ancestors reaching Whare-kauri after being blown off their coast.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TE-HAU-TAKI VISITS HA-TAITAI. 205 / CHAPTER X. / PA O NGA-TOKO-ONO (THE PA OF THE SIX). / PA OF KEMOTE AGES, 207; lines 9665-9742 confidence: high

Chatham Islanders say their ancestors arrived at Whare-kauri after being blown from their own coast; some came from the foot of Te-ahu-patiki, leaving after the defeat and death of Tira, who was killed while trying to punish his daughter's husband for adultery.

Tira's people are said to have left after his defeat and death, and the narrator says friends may have used Whare-kauri as a safe refuge from Nga-i-tahu pressure.
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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

Ancient song: an old speaker tells youths not to disturb him, says he must travel a road they too will tread, and speaks of grey hairs, death, lost youth and power, darkened eyes, and enfeeblement.

The old man says he must travel a road the youths must also tread, while the song explicitly invokes grey hairs and approaching death.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TE-KAPU-WAI AND KAHUI-TIPUA. 125 / TEACHING OF WHARE-PATAKI. 127 / RANGI-WHAKE-OMA AND TAWAKI-AKIKI. 129 / KAKAU-MANAWA-HE AND HIS WIFE. 131; lines 6268-6348 confidence: medium

The remnant of Nga-ti-ira fled various ways, including Kai-ora, farther north, hills and mountains, cliffs, Wai-rarapa, and the South Island at Kai-koura; the refugees were widely dispersed.

After the pa is taken, the remnant flees in various directions and the refugees are said to be widely dispersed.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TEACHING OF WHARE-PATAKI. 127 / RANGI-WHAKE-OMA AND TAWAKI-AKIKI. 129 / KAKAU-MANAWA-HE AND HIS WIFE. 131 / HAU-ITI AND HIS SONS. 133; lines 6351-6433 confidence: high

The elder brothers become angry at the insult and send a herald to assemble their followers to destroy Hau-iti and his people.

After learning that his elder brothers have summoned a much larger force, Hau-iti leads his people away from the pa at night to seek a place to live in peace.
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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: high

Paikea leaves Aliualiu, goes to Whaka-tane, takes Manawa-tina as wife, and begets Whati-ua and Whatiwhati-kau-amo, followed by a line of descent.

Paikea repeatedly leaves one settlement for another while the passage links these movements to marriages, descendants, land allocation, and place identification.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 THE CANOE NUKU-TEEE. 41 / EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43 / CHAPTER II. / UE-NUKU.; lines 2701-2749 confidence: high

Ue-nuku had said, "It is right for my son KaThutia-terangi to use my comb"; Rua-tapu heard and was ashamed.

Rua-tapu becomes ashamed after hearing his father's remark, leaves home, goes to his mother, and then departs by canoe.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 THE CANOE NUKU-TEEE. 41 / EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43 / CHAPTER II. / UE-NUKU.; lines 2701-2749 confidence: medium

Rua-tapu leaves home for his mother, who tells him to embark in the canoe Nuku-te-pcwa-raki, also called Te-o-te-poa-raki.

Rua-tapu's mother instructs him to embark in a named canoe and go to ancestors living far away on the open ocean.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU AND HOE-ORA. 23 / UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35; lines 2182-2251 confidence: medium

Rua-tapu, sorrowful after the insult, began building a canoe, making paddles and one hundred and forty spears, and cutting a hole near the canoe’s keel.

Rua-tapu cuts a hole in the canoe near its keel, invites eldest sons on a pleasure voyage, launches the canoe, and pulls the plug.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37; lines 2254-2368 confidence: high

Rua-tapu is grieved by his father's words and asks Hoe-ora for the canoe Tu-te-pewa-a-rangi for a pleasure-trip, promising to return it.

Rua-tapu obtains a canoe for a pleasure-trip, secretly bores a hole, takes the party far from land, floods the canoe, and spears the people in the water.
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inuit

Eskimo Folk-Tales ATUNGAIT, WHO WENT A-WANDERING / KUMAGDLAK AND THE LIVING ARROWS / THE GIANT DOG / THE INLAND-DWELLERS OF ETAH; lines 3569-3611 confidence: medium

The sledges go home, and the terrified inland-dwellers flee far into the country.

After the encounter, the inland-dwellers flee far inland and are no longer seen at that place.
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Eskimo Folk-Tales CONTENTS / ILLUSTRATIONS / ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD; lines 404-439 confidence: high

The title names two friends who travel around the world; the opening says two men desire to travel around the world to tell others what it is like.

Two men set out to travel around the world, separate onto different routes, and eventually meet again after a long journey.
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Eskimo Folk-Tales Eskimo Folk-Tales / INTRODUCTION / CONTENTS; lines 311-370 confidence: medium

“The two Friends who set off to travel round the world”

A title names two friends who set off to travel round the world.
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Eskimo Folk-Tales Eskimo Folk-Tales / INTRODUCTION; lines 90-185 confidence: medium

The Man who went out to search for his Son is described as a short version recording six distinct adventures threaded onto the main search theme.

The cited story of the man searching for his son contains six distinct adventures threaded onto the search theme.
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Eskimo Folk-Tales Eskimo Folk-Tales / INTRODUCTION; lines 90-185 confidence: high

Any detail can be expanded; a long journey may be compressed as: "Then he went away to the Northward, and came to a place."

The passage describes journeys as capable of summarizing large distances and compares a search story to wandering narratives where the journey gathers anecdotes and adventures.
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Eskimo Folk-Tales HOW THE FOG CAME / THE MAN WHO AVENGED THE WIDOWS / THE MAN WHO WENT OUT TO SEARCH FOR HIS SON / ATUNGAIT, WHO WENT A-WANDERING; lines 3368-3456 confidence: high

Atungait, called a great man, wants a sledge trip with a strong woman and prepares a thick ribbon-seal skin by instructing his wife not to scrape it thin.

Atungait desires a sledge trip with a strong woman, selects one through signs of strength, and drives off with her on a wandering journey.
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Eskimo Folk-Tales ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN / THE VERY OBSTINATE MAN / THE DWARFS; lines 2448-2538 confidence: medium

The Obstinate One beats his wife, sometimes with a box; while pregnant she runs away, enters the sea, nearly drowns, finds herself at the bottom of the sea, and builds a house there.

After beatings, the pregnant wife runs away, enters the sea, nearly drowns, reaches the bottom, and builds herself a house there.
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Eskimo Folk-Tales PAPIK, WHO KILLED HIS WIFE'S BROTHER / PATUSSORSSUAQ, WHO KILLED HIS UNCLE / THE MEN WHO CHANGED WIVES / ARTUK, WHO DID ALL FORBIDDEN THINGS; lines 4013-4052 confidence: medium

When starting out with his sledge, Artuk became afraid to go alone and bound his unwilling son to the sledge uprights.

After the forbidden acts, Artuk sets out by sledge, becomes afraid, takes his son by force, and never returns alive.
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Eskimo Folk-Tales PATUSSORSSUAQ, WHO KILLED HIS UNCLE / THE MEN WHO CHANGED WIVES / ARTUK, WHO DID ALL FORBIDDEN THINGS / THE THUNDER SPIRITS; lines 4055-4106 confidence: high

The grown girls decide to run away because of the father's scolding, take a dogskin, boot skin, and fire stone, and go up a high mountain to build a house.

The girls flee because of the father's scolding, take a few objects, and go up into a high mountain to build a house apart from people.
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Eskimo Folk-Tales PUAGSSUAQ / TUNGUJULUK AND SAUNIKOQ / ANARTEQ / THE GUILLEMOT THAT COULD TALK; lines 5599-5659 confidence: medium

A man from the south hears of a guillemot that can talk somewhere in the north and sets off northward in an umiak.

The southern man hears of a guillemot that can talk and undertakes a northward journey specifically to find and hear it.
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Eskimo Folk-Tales QASIAGSSAQ, THE GREAT LIAR / THE EAGLE AND THE WHALE / THE TWO LITTLE OUTCASTS / ATDLARNEQ, THE GREAT GLUTTON; lines 5038-5144 confidence: medium

Instead of seal hunting, Atdlarneq paddles close to shore toward the south, sees a cape, and notices a little house on the sunny side.

Atdlarneq leaves the expected hunting activity, paddles south along the shore, and enters a little house near a cape.
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Eskimo Folk-Tales THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK / KUNIGSEQ / THE WOMAN WHO HAD A BEAR AS A FOSTER-SON; lines 1484-1628 confidence: high

The foster-mother tells the bear it should not stay because it may be killed; she weeps, and the bear lowers its muzzle and weeps too.

The foster-mother tells the bear to leave to avoid being killed and later sends it away on a cloudless morning because its own kin are far away.
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Eskimo Folk-Tales THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK / KUNIGSEQ / THE WOMAN WHO HAD A BEAR AS A FOSTER-SON; lines 1630-1641 confidence: medium

“the old foster-mother, weeping very much, dipped her hands in oil and smeared them with soot, and stroked the bear's side” as the bear was ready to set out.

The bear leaves its foster-mother, who secretly marks it with oil and soot at the moment of departure.
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Eskimo Folk-Tales THE DWARFS / THE RAVEN AND THE GOOSE / WHEN THE RAVENS COULD SPEAK / MAKITE; lines 2581-2697 confidence: high

Makite has a wife who is sister to many brothers; he cannot catch seals, the brothers catch many, his wife says she will leave him, and he resolves to go into the hills alone.

Makite leaves after hearing that his wife will abandon him, and he escapes pursuit by going farther into the hills.
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Eskimo Folk-Tales THE EAGLE AND THE WHALE / THE TWO LITTLE OUTCASTS / ATDLARNEQ, THE GREAT GLUTTON / ANGANGUJUK; lines 5147-5257 confidence: medium

At daybreak they cut the umiak’s moorings, prepare quickly, row to the farthest islands, and see people opposite the house after leaving land.

After retrieving the child, the family cuts the umiak’s moorings, rows to distant islands, and afterward does not live on the mainland.
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Eskimo Folk-Tales THE RAVEN AND THE GOOSE / WHEN THE RAVENS COULD SPEAK / MAKITE / ASALOQ; lines 2700-2779 confidence: medium

Asaloq’s foster-brother disappears; Asaloq searches, cannot find him, builds a large umiak, and covers it with three skin layers.

The story begins with a disappeared foster-brother; Asaloq searches, builds a boat, and departs southward.
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Eskimo Folk-Tales THE WOMAN WITH THE IRON TAIL / HOW THE FOG CAME / THE MAN WHO AVENGED THE WIDOWS / THE MAN WHO WENT OUT TO SEARCH FOR HIS SON; lines 3292-3365 confidence: medium

The opening states that a man goes along the coasts searching for his son, who went out in a kayak and did not return.

The man leaves home to search for his missing son, undergoes multiple extraordinary encounters, finds the one who ate the son, and returns home.
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Eskimo Folk-Tales UKALEQ / IKARDLITUARSSUK / THE RAVEN WHO WANTED A WIFE / THE MAN WHO TOOK A VIXEN TO WIFE; lines 2991-3052 confidence: medium

The borrower scorns the vixen-wife because she smells and tastes fox-like; angry, she knocks out the lamp with her tail and flees into the hills.

After being scorned, the vixen-wife leaves the house for the hills; her husband later searches for and finds her.
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9437-9501 confidence: medium

At the aperture, Nivnitak moves off alone, finds sledge marks leading out to sea, returns to the younger companions, and lances a couple of seals.

After finding marks of a sledge leading out to sea, Nivnitak later follows the track across the sea and is not back when expected.
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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 9504-9573 confidence: medium

Nivnitak lands on a foreign coast across the ocean, passes through a valley by frozen water, sees a small house with poles, is invited in by a woman, and sees two young girls.

The passage begins with the protagonist losing sight of his own country, landing on the opposite side of the ocean, and approaching a foreign house.
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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 9576-9642 confidence: low

At the meal the father-in-law comments that the food is cold and dry; the household continues having good luck, and Nivnitak forgets his home and grandchildren and stays with his young wives.

The passage says Nivnitak forgot his home and grandchildren and would not leave his young wives.
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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 9645-9734 confidence: high

For several nights Nivnitak tries to get down and leave while others sleep, but returns when a wife wakes or when he cannot depart unnoticed.

Nivnitak repeatedly attempts to leave while the household sleeps and finally escapes without waking anyone.
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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: high

The eldest sister traps partridges while following her brother; on frozen sea at the outer islets, he pursues a fox and returns to find her gone.

The title names a brother going to Akilinek in search of his sister, and the narrative begins with the sister's disappearance and the brother's preparations.
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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 note describes Akilinek as a country beyond the sea considered fabulous by Greenlanders, and the tale title places the brother's search there.
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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 9829-9901 confidence: high

He reminds his parents that his sister was lost on the ice, says he has searched for her, recalls sledge marks on the ice leading out to sea, and says he wants to go across to Akilinek to find her.

The brother leaves home and crosses the frozen sea because he cannot rest until he finds his lost sister.
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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 9829-9901 confidence: high

The parents urge him not to go far away, saying his sister has long been lost, that he is now their only provider, and that there is a very wide cleft in the ice; he replies that he will return if he cannot succeed, but becomes more determined to go.

The parents warn him about the danger of the cleft in the ice and his role as provider, but he becomes more determined to go.
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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

The author cites fish-rich North American rivers and argues that expansion among hunting nations could push groups toward the polar sea-shore, where marine animals would provide sustenance and change their way of life.

The passage reconstructs a people moving from inland rivers to the polar sea and adopting marine hunting and coastal life.
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Tales and Traditions of the Eskimo ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER. / THE ORPHAN BOY ILIARSORKIK.; lines 11057-11121 confidence: high

In the new tale, several men live at the mouth of a fiord; those who kayak up the fiord disappear, and of two strong remaining brothers, the elder first goes to search for the lost ones.

Two brothers remain after others disappear, and the elder brother departs to search for the lost men.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: medium

The angakok uses a seal-skin thong for conjuration; after lamps are extinguished he is lifted up, the roof gives way, and he flies inland.

The angakok repeatedly flies inland, encounters nonordinary households and inlanders, and receives reindeer-skin as a token to prove his visit to his missing sister.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16806-16896 confidence: medium

Manik, a great seal-hunter, abducts a chief hunter’s daughter and other women as a boat crew, travels north, winters there, encounters a ghost and people drawing meats from the ground by magic lays, and returns the women except the first, whom he keeps as wife.

Manik leaves his home region, travels north for a season, winters there, encounters ghostly and magical beings, and returns; the kayakers also become lost in fog and return safely from a remote bird land.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16899-16992 confidence: medium

Iviangersook travels south around Greenland, passes Cape Farewell, comes eastward to light-haired people of European complexion, and returns through a formerly open sound near Ilulissat.

Iviangersook travels around Greenland’s coast and returns near home, but his brother dies and is buried on a named island.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16994-17074 confidence: medium

Tuagtuanguak flees a persecuting brother-in-law, falls through ice, sees a black spot while traveling north, acquires angakok power, undergoes repeated precipice leaps and returns through the air, settles and marries, then receives gifts from ingnersuit that fly back to them.

Tuagtuanguak flees persecution, travels north through repeated hardship, swoons, sees a black spot, and during this process acquires angakok power.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17077-17170 confidence: medium

A widow harassed by a man wishing to marry her flees inland with her little son, raises him to hate males, builds near the inland glacier, and knows another solitary woman on a glacier hillock.

A widow harassed by a man wishing to marry her flees inland with her son and lives near the inland glacier.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17271-17369 confidence: high

Isigarsigak and his sister flee from their mother's angakok tricks; ravens resembling women lead him to an old healer who removes hunting bladders from his swollen stomach, after which he escapes a knife-armed woman said to have killed the men of the house.

Isigarsigak and his sister flee from home after being frightened by their mother's angakok tricks.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17372-17459 confidence: medium

A Labrador tradition says ancestors and tunneks/tunnit once lived together; the tunneks fled north, had distinctive clothing, weapons, drills, strength, stone ruins, and included figures such as Jauranat and a kayaking companion with a walrus-tooth bird-spear.

The tunneks/tunnit are former co-inhabitants who flee north and are associated with distinctive stone houses, tools, and feats of strength.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17372-17459 confidence: medium

Alekakukiak is warned that her brothers-in-law intend to kill her; she flees inland and uses a hood-string cracked like a whip to make a bear and an amarok fall before reaching her relatives.

Alekakukiak is warned that her brothers-in-law plan to kill her, flees inland, defeats dangerous animals using a string, and reaches relatives.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17461-17509 confidence: medium

A woman mated with a dog has ten children; after they grow, she orders them to devour her father, divides them, sends five inland to become erkileks, and sends five by sea in a boot-sole ship to become kavdlunaks, Europeans.

The sole of an old boot is placed in the sea, expands into a ship, and carries away five children who become Europeans.
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Tales and Traditions of the Eskimo AND TRADITIONS. / KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK.; lines 4778-4851 confidence: high

The old crone tells Kumagdlat that his cousins intend to end his life; the narrator says she invented this lie, and Kumagdlat thereafter fears and shuns his cousins.

Kumagdlat secretly prepares to leave his old quarters and departs by boat after becoming afraid of his cousins.
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Tales and Traditions of the Eskimo AND TRADITIONS. / KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK.; lines 4853-4927 confidence: high

The old man says inland people have abundant knives; numerous erkileks live farther inland, are very rich, and coastal visitors do not return. The note describes erkileks as fabulous half-human, half-beast beings and relates them to supernatural inlanders in Greenlandish tales.

After hearing that the rich erkileks kill coastal visitors and cannot be matched in speed or agility, Kumagdlat makes weapons and sets out alone to find them.
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Tales and Traditions of the Eskimo ANGUTISUGSUK. / SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK,; lines 8270-8339 confidence: medium

Reports say the enemies are numerous and strong; Namak persuades his son to look for them, and in spring they go north in their boat.

Namak and his son leave in spring, travel north by boat, and ask repeatedly where the enemies are.
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Tales and Traditions of the Eskimo ATE RFI O. / INUGTUJUSOK. / THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK.; lines 13462-13546 confidence: high

Naujarsuak's old father takes the corpse, has it buried, waits through the mourning days, and tells the little one that after seeing his father killed he must not grow up in idleness.

The old father leaves the place that recalls his lost son, establishes himself with the boy at Amerdlok, and later they travel back and settle at the former home.
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Tales and Traditions of the Eskimo AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER. / ANGUTISUGSUK. / SITLIARNAT.; lines 7822-7892 confidence: medium

Three brothers, the eldest named Sitliarnat, and an unrelated companion hunt on the frozen sea; a south-east storm breaks the ice, and they mount an iceberg and drift far out on the ocean.

The group leaves home for seal hunting but is involuntarily carried across the ocean when a storm breaks the ice.
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Tales and Traditions of the Eskimo G I V I O K. / T I G G A K. / NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT.; lines 7229-7327 confidence: high

An old woman from a southern visiting party tells Avarunguak of good hunting and many auks in the south; he cannot sleep and orders preparations for the southward voyage the next morning.

Avarunguak hears of good hunting and many auks in the south and immediately has his household prepare for the voyage.
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Tales and Traditions of the Eskimo G I V I O K. / T I G G A K. / NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT.; lines 7329-7418 confidence: medium

The passage opens in winter: Avarunguak catches plenty at first, the big man has no kayak, the sea freezes, hunting ceases, and the house-master says good hunting lies behind their country.

The group leaves during winter scarcity, crosses mountains, and reaches a sea behind distant mountains where white whales are abundant.
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Tales and Traditions of the Eskimo G I V I O K. / T I G G A K. / NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT.; lines 7491-7592 confidence: high

In spring the son-in-law says he must join his parents and protect his sisters as their only son; he goes home, returns ready to start, and another boat appears from the beach as the father-in-law prepares his boat.

During the spring journey, the atliarusek head-man leads the boats; they sink below the surface, travel beneath the waves without harm, and later rise again.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: medium

“The Lonely Brothers”; “The Girl who went away in search of her Brother”; “The Brother who went to Akilinek in search of his Sister”; “The Brothers who were lost on their Journey up the Fiord.”

Titles repeatedly name brothers or a brother-sister relationship, including two titles where one sibling goes in search of another.
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Tales and Traditions of the Eskimo I 2 I / KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER.; lines 5499-5598 confidence: high

A man has three children; the eldest daughter marries a man from a far-away southern place while the brothers are little, and the father purposely never mentions her to them.

Two brothers learn of a previously concealed sister and set out together to visit her.
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Tales and Traditions of the Eskimo I 2 I / KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER.; lines 5499-5598 confidence: medium

When the brothers are grown, the mother reveals the sister, says she lives beyond the high mountains to the south, has hair white on one side, and lives among cannibals.

The sister lives beyond high southern mountains among cannibals, and the brothers travel there despite warnings.
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Tales and Traditions of the Eskimo INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION.; lines 3968-4007 confidence: medium

A tale treats of "a man who wished to cross the frozen ocean" and who caught wild beasts and trained them "to pull his sledge."

A widespread tale is summarized as involving a man who wants to cross the frozen ocean and trains wild beasts to pull his sledge.
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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.

After the killings, Kagsagsuk takes a kayak, trains in it, ventures farther out, and travels north and south.
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Tales and Traditions of the Eskimo INTRODUCTION. / TALES / AND TRADITIONS. / KAGSAGSUK.; lines 4603-4664 confidence: high

The pair flee eastward to the large continent and interior, the man avoids killing birds because they restored his eyesight, kills one swan for his sister, and they build a far-inland house, grow very old, and have no friends.

The pair flee far from the coast into the interior; the footnote connects such flight from mankind with the kivigtok category.
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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 5646-5729 confidence: high

After the attackers disappear, the brothers find their sister pierced through with a lance and the house floor covered with blood; all inmates are dead, along with one assailant.

After finding the household slain and the sister gravely wounded, the surviving brothers leave the place that same night.
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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 5732-5797 confidence: medium

After gaining strength, the brothers decide to seek other people, travel north, and come to a large sea inlet where kayakers are seal-hunting.

After gaining strength, the brothers decide to seek other people, travel north, and arrive at a community of kayakers.
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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: high

The brothers hear of Ungilagtake, a southern giant with a huge sword who kills opponents; they connect him with childhood attacks on their household and depart in boats with many kayaks to make war.

After hearing of Ungilagtake, the brothers determine to find him and leave in boats with many kayaks to make war.
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Tales and Traditions of the Eskimo KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE. / THE BARREN WIFE. / THE TWO BROTHERS.; lines 6403-6459 confidence: medium

The brother inspects his brother's station, sees the tent pierced from all sides, is reassured about the servant, and asks an angakok to come point out the enemies.

The surviving brother asks an angakok to point out the enemies; after a night ritual involving extinguished lamps, he departs by kayak and on foot toward the interior.
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Tales and Traditions of the Eskimo N I V N I T A K. / USSUNGUSSAK OR SAVNIMERSOK. / THE CHILD-MONSTER. / THE KIVIGTOK.; lines 10177-10260 confidence: high

A man has several sons; the second son turns kivigtok, glossed as fleeing human society, and the father and other sons set out next summer to search for him.

The second son becomes a kivigtok, glossed as fleeing human society, and lives alone in an out-of-the-way cave.
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Tales and Traditions of the Eskimo N I V N I T A K. / USSUNGUSSAK OR SAVNIMERSOK. / THE CHILD-MONSTER. / THE KIVIGTOK.; lines 10177-10260 confidence: medium

Two men go deer-hunting with a woman; after they scold her, she becomes vexed, ties her boots, remains behind, and hides behind large stone heaps while they search and lament.

After being scolded, the woman intentionally hides from her companions and travels in the opposite direction.
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Tales and Traditions of the Eskimo NAMAK, / THE LONELY BROTHERS. / SIKUTLUK. / THE ORPHANS.; lines 8934-9016 confidence: high

Lekatokak and her brother Asuvina go to set fox-traps; she asks him to bring a flat stone for a trap door, he is long absent, and when she searches for him he has disappeared.

Lekatokak and her brother Asuvina go out together; Asuvina disappears, and Lekatokak searches for him before being driven into further wandering.
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Tales and Traditions of the Eskimo NAMAK, / THE LONELY BROTHERS. / SIKUTLUK. / THE ORPHANS.; lines 8934-9016 confidence: high

Lekatokak's father accuses her of harming or killing Asuvina and threatens punishment; her mother pities her, advises her to flee human society, and Lekatokak leaves inland with a small bag of clothes.

After her father accuses and threatens her, Lekatokak's mother advises her to flee, and she goes far inland.
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Tales and Traditions of the Eskimo NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK. / THE STRONG MAN ON UMANAK.; lines 14296-14360 confidence: medium

The brothers compare their money and discuss buying a ship; Kigutikak's master says they have enough, after which materials, workers, hull, and mast-trees are addressed.

The brothers compare their money, decide to combine it to buy a ship, and Kigutikak begins arranging materials, workers, hull, and masts.
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Tales and Traditions of the Eskimo NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK. / THE STRONG MAN ON UMANAK.; lines 14363-14434 confidence: high

While they eat in the town, they hear that the whalers are leaving; Kigutikak leaves his meal and travels back across the lakes ahead of his master.

Kigutikak hears the whalers are leaving, races back, and boards the last remaining whaling ship.
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Tales and Traditions of the Eskimo NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER. / ANGUTISUGSUK.; lines 7687-7785 confidence: medium

Angutisugsuk loads his boat, moves to a small roofless house north of his former station, uses tent-poles as roof-beams, leaves his proper wife behind, and takes the second wife with him.

After injuring his brother, Angutisugsuk leaves his former station, moves to another house, and separates his wives by leaving one behind and taking the other.
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Tales and Traditions of the Eskimo NIAKUNGUAK. / THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK.; lines 14977-15089 confidence: medium

Malerke is named as father of Kinavina, Kook, Asarfe, and Sersok; the family travels north for years, wintering in earth hollows and moving in spring.

The family leaves on a years-long northern journey, winters underground, waits for frost to make crossing possible, and eventually reaches relatives at Noosak.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / INFLUENCED. / RELIGION.; lines 2455-2532 confidence: medium

A kivigtok flees mankind, lives alone with nature, gains enormous agility, learns animal speech, and acquires information about the world-pillars.

The kivigtok flees human society, lives alone with nature, and acquires agility, animal speech, and knowledge about world-pillars.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / TRADITIONAL TALES, SCIENCE, AND ARTS. 65 / A NITH-SONG OF KUKOOK,; lines 3133-3267 confidence: medium

In the translation, Kukook says he is going to leave the country in a large ship, go abroad, and return again.

Kukook says he will leave the country in a large ship, go abroad, and return again.
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Tales and Traditions of the Eskimo SALIK THE KIVIGTOK. / PISAGSAK AND THE KIVIGTOK. / THE ANGAKOK TUGTUTSIAK. / THE WITCHCRAFT OF KUFANGE.; lines 12622-12709 confidence: medium

One man uses the rib of a seal; the two decide to risk leaving, set off in kayaks, keep in the glittering sunshine to avoid being perceived, and detect an almost giant-like kayaker hunting north of them.

The men explicitly decide to run the risk and set off early the next morning in their kayaks.
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Tales and Traditions of the Eskimo SAVANGUAK. / AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS.; lines 15961-16036 confidence: high

Inoosarsuk is an orphan loved by his foster-mother but not foster-father; the foster-mother sends him in the forbidden kayak, and the foster-father beats him severely after discovering it was used.

Inoosarsuk’s fear of punishment after the lost kayak half-jacket causes him to pass home and head out to sea.
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Tales and Traditions of the Eskimo SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS.; lines 8342-8408 confidence: high

The woman bears a male child, becomes silent, and explains that she wants the baby boy to visit his mother's brothers because she cannot forget them.

After bearing a son, the woman asks that the child visit his mother's brothers, and the group prepares and departs across the country.
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Tales and Traditions of the Eskimo SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS.; lines 8563-8581 confidence: high

She answered, “I will rather return with you.” Her parents made no objections, they went away together, and after their departure their kinsmen never saw or heard of them again.

The brothers and their former companion go away together, and their kinsmen never see or hear of them after the day of departure.
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Tales and Traditions of the Eskimo T I G G A K. / NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER.; lines 7595-7685 confidence: medium

The brothers lure the reptile husband out, shoot it from both sides, kill it with spears, and return home with their sister, her goods, and dried reindeer.

After the brothers kill the reptile husband and offspring and bring the sister home, she again carries a small growing worm or reptile and disappears a second time.
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Tales and Traditions of the Eskimo THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK. / ISIGARSIGAK.; lines 15794-15875 confidence: high

The people speak of seeing the dark stripe at midsummer, explain an intended voyage to Akilinek beyond the ocean, and a man advises Isigarsigak to gather skins for a double boat coating.

The travellers prepare boats, watch for the dark stripe, set out seaward to Akilinek beyond the ocean, and reach an opposite shore.
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Tales and Traditions of the Eskimo THE ANGAKOK TUGTUTSIAK. / THE WITCHCRAFT OF KUFANGE. / ATE RFI O. / INUGTUJUSOK.; lines 12867-12945 confidence: medium

The brothers hear that Inugtujusok intends to leave for the north out of fear of his enemies; he travels all summer and settles in the far north late in autumn.

Inugtujusok leaves north for fear of enemies, raises a son to be skilled because of those enemies, and later returns south after the son becomes unconquerable by ordinary humans.
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Tales and Traditions of the Eskimo THE ANGAKOK TUGTUTSIAK. / THE WITCHCRAFT OF KUFANGE. / ATE RFI O. / INUGTUJUSOK.; lines 13017-13109 confidence: medium

The woman stabs the husband in the chest, leaves the knife in place, tells her mother to pack because she has killed the eldest brother, and leaves by boat that night, advising the steersman to go out to sea.

After the killing, the boat is loaded at night and the woman urges a route out to sea to avoid likely pursuit along the coast.
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Tales and Traditions of the Eskimo THE ANGAKOK TUGTUTSIAK. / THE WITCHCRAFT OF KUFANGE. / ATE RFI O. / INUGTUJUSOK.; lines 13111-13194 confidence: medium

The people prepare to depart; the brothers cross the sea to their own country, while the fugitives stay in the new abode, where their bones are said to rest.

After meeting the adversarial brothers and the failed attack, the parties leave; the fugitives remain permanently in the new place.
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Tales and Traditions of the Eskimo THE ANGAKOK TUGTUTSIAK. / THE WITCHCRAFT OF KUFANGE. / ATE RFI O. / INUGTUJUSOK.; lines 13267-13345 confidence: medium

After waiting for pursuers and returning home, Ernersiak sulks and refuses food; his father guesses he has committed murder, warns him about making enemies, and persuades him to eat.

After the murder and the father’s warning, the father threatens the nearby settlement and encourages Ernersiak to go north for good hunting; they travel north for the summer.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6689-6759 confidence: medium

Though the weather is calm and the brothers doubt him, they follow Tiggak; snow appears on the mountain-peaks, the storm bursts, and the ice breaks up.

A storm breaks up the ice while the group is returning, and after Tiggak goes back for the boy, all drift away seaward.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6762-6832 confidence: medium

Waves wash over the ice-floe; the travelers fear drifting to the wild sea; Tiggak is said to know magic; he sings a short song about ocean foam and an iceberg appears ahead with an easy ascent.

The group drifts out toward the wild sea, later sights an extensive country, lands, crosses an isthmus, and encounters houses and local inhabitants.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6835-6898 confidence: medium

The squinting youth invites the foreigner to follow him; Tiggak goes to the old hag's house, acts as instructed, and the wicked old woman goes raving mad and dies; Tiggak reports this to his brothers-in-law and urges leaving.

After killing the old hag, Tiggak says they should leave the place and make for home; the group crosses the isthmus and continues onward.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6901-6971 confidence: medium

Malaise is described as jolly, fearless, prosperous, living with two younger sisters at the mouth of a fiord; when he kayaks, the sisters follow along the beach and return when he turns back.

Malaise's two younger sisters are together on the ice when a gale breaks it up and carries them far out to sea to another land.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6974-7043 confidence: high

Each sister has a daughter; the younger sister cries and says her husband would kill her if she next bore a daughter.

The younger sister faces a death threat; the elder advises concealed preparations and escape when the ice forms.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 7046-7114 confidence: high

A speaker contrasts the poor country with Akilinek as a place with something for a hunter; Malaise listens to accounts of seals found there.

Malaise decides to leave the poor home country for Akilinek, prepares a boat, and sets out westward by sea.
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Tales and Traditions of the Eskimo THE FAITHLESS WIFE. / THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K.; lines 6514-6612 confidence: high

Giviok is introduced as having lost his wife and being about to leave his child and the place where she was buried in despair.

Giviok's wife's death and the burden of leaving his child lead to his eventual flight by kayak.
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Tales and Traditions of the Eskimo THE FAITHLESS WIFE. / THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K.; lines 6514-6612 confidence: high

Giviok paddles across the wild sea, reaches a whirlpool, is nearly drawn into it, and escapes.

After leaving, Giviok must pass a whirlpool, devouring sea-lice, compact seaweed, and opening-and-closing icebergs.
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Tales and Traditions of the Eskimo THE FAITHLESS WIFE. / THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K.; lines 6614-6687 confidence: high

Giviok remembers his son: “My poor little son!” He leaves and travels past the dangers he had met on his departure from home.

Giviok remembers his son, leaves, travels through the dangers met on his departure from home, and reaches the opposite country.
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Tales and Traditions of the Eskimo THE GIRL WHO WAS STOLEN BY AN / INLANDER. / THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER.; lines 11180-11268 confidence: medium

After the widower's death, the people take knives and a terrible slaughter follows; only the widow, her son, and an adopted daughter remain unhurt, escape through the window, and take up residence in the storehouse.

The widow, her son, and adopted daughter are the only unhurt persons and escape through the window to live in the storehouse.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10543-10625 confidence: medium

A clever angakok, with limbs tied and lamps extinguished, flies across the sea but must return at daybreak and cannot pass beyond a fixed mark despite repeated attempts.

Both father and son undertake angakok flight across the sea; the son passes beyond the father's boundary and reaches an extensive country beyond the rocks.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10627-10698 confidence: high

The visitor ties his limbs, rises high in the air, returns with croaking ravens, and tells his father he grieves because he practiced badly and many people perished.

The visitor ties his limbs and rises high in the air; the squint-eyed man is tied hand and foot and flies out of the house.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10627-10698 confidence: medium

Ipisanguak, a novice angakok, sets out by flight to search for a little house known from his forefathers, outside which lies the bloody sword, and later flies straight to Akilinek where the house and sword are found.

Ipisanguak flies away in search of a little house known from forefathers' accounts, where a bloody sword lies to be taken.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10701-10773 confidence: medium

They tie the substitute; he is lifted within the house and then soars out into the open air.

Ipisanguak and his substitute depart or exchange places in connection with being tied, and the substitute is lifted and soars away.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10701-10773 confidence: medium

Ipisanguak spends a happy night with the hosts, leaves at dawn, and crosses the sea again.

Ipisanguak repeatedly visits Akilinek, crosses the sea, and returns at dawn in association with conjuring and angakok status.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10865-10914 confidence: medium

Katauk is capsized and drawn from his kayak while near drowning; kayakers from shore are identified as ingnersuit of the malignant sort, and he thinks capture by them is better than drowning.

Katauk is carried off by malignant ingnersuit, bound and mutilated, rescued by tornaks, and later reaches home.
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Tales and Traditions of the Eskimo THE LONELY BROTHERS. / SIKUTLUK. / THE ORPHANS. / THE DOG.; lines 9175-9260 confidence: medium

The widow tells her son that two adversaries have been dispatched. After a celebration in which she breaks her back, she throws filth from her dead mother’s refuse place at the enemies’ house, causing sickness; all die except the sister, who becomes kivigtok, one who has fled from mankind.

After sickness kills the enemy household except for the sister, the sister turns kivigtok, glossed in the passage as one who has fled from mankind.
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Tales and Traditions of the Eskimo THE OLD BACHELOR. / SALIK THE KIVIGTOK. / PISAGSAK AND THE KIVIGTOK. / THE ANGAKOK TUGTUTSIAK.; lines 12386-12477 confidence: medium

Younger children report that Tugtutsiak played at angakok and floor slabs followed them; later, during bad hunting, adults make him call forth a bear and a walrus, which roar outside.

A summoned bear and walrus alternately hurl Tugtutsiak away from his homeland until a lower new land appears and he is cast ashore.
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Tales and Traditions of the Eskimo THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK.; lines 13758-13840 confidence: high

The brothers have fixed winter quarters; Niakunguak is a younger unmarried brother whose disposition differs from the wild, boisterous brothers and who avoids their noisy pastimes.

Niakunguak is alienated by his brothers’ boisterous conduct and leaves their winter quarters alone by kayak, traveling south for many days.
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Tales and Traditions of the Eskimo THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK.; lines 14050-14118 confidence: medium

The angakok is carried seawards, sees a great new land, and the oldest warns that seal blood must not drop to earth or he will never see home again.

The angakok is carried seawards to a new land under a return-threatening taboo, and his family expects him back before three days are over.
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Tales and Traditions of the Eskimo THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR.; lines 11611-11670 confidence: medium

The boat rises into the air and returns to the water while advancing; the old bachelor asks to join, and the steersman says he may follow if he stays close, after which the kayak is tied to the boat.

The old bachelor leaves with the singing boat party, stays at their house, remembers his relatives, and returns to his dwelling-place.
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Tales and Traditions of the Eskimo THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS. / SIKUTLUK.; lines 8584-8684 confidence: high

After the dog is killed, the cousin takes offense, challenges Sikutluk, and says he wants to kill him; Sikutluk shoots him through the breast, covers his boat and tent with heavy stones, leaves with his wife, and is said to thirst for blood.

After killing his cousin, Sikutluk covers the cousin’s possessions with stones, leaves with his wife, and wanders while killing living beings.
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Tales and Traditions of the Eskimo THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS. / SIKUTLUK.; lines 8686-8779 confidence: high

A young maiden breaks her elder sister’s precious reindeer-horn needle; the angry elder sister tells her to leave and keep away from the coast-people, and the girl wanders.

The young woman is expelled after breaking her elder sister’s needle, and the inlander reports a parallel expulsion after spoiling his brother’s snare.
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Tales and Traditions of the Eskimo THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS. / SIKUTLUK.; lines 8782-8828 confidence: medium

In summer the inlander visits his countrymen, says he will return with companions if the son is healthy, comes back next spring reporting the son dead, then leaves for his own people and is never seen again.

The inlander leaves to visit his countrymen, later reports the death of the son, declares he will return to his own people, and is never seen again.
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Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11673-11761 confidence: high

Salik goes north, frost cuts off his way home, he winters in a solitary place, and in spring goes still farther north.

The frame Salik leaves for the north, is cut off from home by frost, winters alone, and continues farther north.
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Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11673-11761 confidence: medium

One evening the lamps are unlit and overturned; the father says he will not act like his mother’s brothers or relative who fled mankind after being scolded, and the mother replies sharply before serving food.

The father mentions a precedent of someone fleeing mankind after being scolded; the narrating Salik cannot forget his mother’s harsh words and later darts away during salmon work.
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Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11764-11836 confidence: high

The speaker flees into the interior, sleeps as best he can, spends summer snaring partridges, begins building a winter house in autumn, and is kept home by a severe snowfall as birds become scarce.

The speaker runs inland, spends the summer roaming, builds a house for winter, and survives through hunting.
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Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11919-11986 confidence: medium

Kaisape crosses the country to Kangermiutsiak, where his father-in-law lives; he remains there all winter and is presented with a kayak.

Kaisape flees, receives a kayak, and later kayaks south to learn a magic lay with power to charm his enemies, then travels north to find a companion.
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Tales and Traditions of the Eskimo THE STRONG MAN ON THE ISLAND / NIAKUNGUAK. / THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK.; lines 14572-14639 confidence: medium

An angakok from just north of Kakortok wants to discover a delightful country, travels to Nook, and has a daughter named Kakamak and a son.

The angakok leaves his winter station and travels north to discover a pleasant country, guided by information from Kajuernek about Ilulissat.
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Tales and Traditions of the Eskimo THE STRONG MAN ON THE ISLAND / NIAKUNGUAK. / THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK.; lines 14722-14815 confidence: medium

Utereetsok travels north along the solid ice; white whales are abundant; the party camps on ice and sometimes uses a white-whale skin with blubber as flooring before leaving it behind.

Utereetsok travels far north along the ice, finds an empty house with unusual materials and objects, and later plans a return journey to investigate whether it is occupied.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15271-15357 confidence: high

Arnarsarsuak is described as a pretty girl courted by seal-hunters; her brother will not let her marry, so she lives with a man as his concubine and becomes pregnant, while her brother still loves her dearly.

Arnarsarsuak overhears contemptuous speech about her unborn child, sets down her pails, and runs far inland away from humankind while pregnant.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15360-15445 confidence: medium

The father gives kayaks to his boys, the bears go out for provender, and the family travels north, with sons in kayaks and bears swimming alongside the boat.

The family leaves the desolate home to seek other people, winters at a settlement, and afterward returns to the old home with companions.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15536-15607 confidence: low

A new section begins about three brothers at the head of a firth near Nook who plan to travel to Kangek for auks; when they are ready to depart, the youngest changes his mind and refuses to join.

In the opening of the next tale, three firth-born brothers prepare to leave for Kangek, but the youngest brother changes his mind and refuses to go.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15610-15686 confidence: medium

A woman with no brothers or sisters lives with a little foster-daughter at the house of a great seal-hunter; the foster-daughter is docile and obedient.

A woman with no siblings and her foster-daughter remain in a setting where the community has gone fishing and the chief hunter stays behind with wicked intentions.
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Tales and Traditions of the Eskimo USSUNGUSSAK OR SAVNIMERSOK. / THE CHILD-MONSTER. / THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS.; lines 10312-10351 confidence: high

The killed man's son moves away because he cannot endure seeing his father's cousin; when full-grown and strong he returns, but the cousin is already dead.

The slain man's son leaves because he cannot bear seeing his father's cousin and returns when full-grown and strong.
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Tales and Traditions of the Eskimo UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K. / USSUNGUSSAK OR SAVNIMERSOK.; lines 9998-10077 confidence: high

A group lives in a large house; Ussungussak often returns empty-handed while others bring catches, and his wife scolds him.

Ussungussak disappears after his wife scolds him more severely than usual and thinks he has resolved to live alone.
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The Central Eskimo CLOTHING, DRESSING OF THE HAIR, AND TATTOOING. / SOCIAL AND RELIGIOUS LIFE. / DOMESTIC OCCUPATIONS AND AMUSEMENTS. / VISITING.; lines 6578-6646 confidence: medium

Longer journeys are planned for spring; families bring possessions to the winter village if visiting a neighboring tribe, leave snow houses in April or May, load tent poles and goods on sledges, and leave boats with a friend.

Families leave snow houses in spring, load goods on sledges, and start a long journey to visit neighboring friends or groups.
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The Central Eskimo CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH. / TALES AND TRADITIONS. / ITITAUJANG. / THE EMIGRATION OF THE SAGDLIRMIUT.; lines 8714-8801 confidence: high

The boy reports the spirits' message; the women and children decide to flee. An old woman, a great angakoq, orders pups whipped so they grow quickly, and the fugitives depart while leaving lamps burning.

The women and children flee after the murders and after the revenge killing, leaving quickly to escape their neighbors.
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The Central Eskimo CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH. / TALES AND TRADITIONS. / ITITAUJANG. / THE EMIGRATION OF THE SAGDLIRMIUT.; lines 8714-8801 confidence: high

After drifting for many days, the fugitives land on Sagdlirn, settle there, and become the mothers of the Sagdlirmiut.

After drifting, the fugitives land on Sagdlirn, settle there, and are said to become the mothers of the Sagdlirmiut.
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The Central Eskimo FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH. / TALES AND TRADITIONS. / ITITAUJANG.; lines 8583-8686 confidence: high

Ititaujang asks the orphan girl to marry him through her little brother; she repeatedly refuses, saying she will not marry a man with such an ugly name.

Ititaujang is repeatedly refused as a suitor, becomes angry, leaves his country, and wanders for days and nights.
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The Central Eskimo IGIMARASUGDJUQDJUAQ THE CANNIBAL. / THE WOMAN AND THE SPIRIT OF THE SINGING HOUSE. / THE CONSTELLATION UDLEQDJUN. / ORIGIN OF THE ADLET AND OF THE QADLUNAIT.; lines 9549-9586 confidence: medium

Fearing Savirqong may harm her children, Niviarsiang orders the Adlet inland, where they become ancestors of many people. She makes a boat for the young dogs with sticks for masts in boot-soles and sends the puppies across the ocean with a song.

Niviarsiang sends the Adlet inland and the dog-puppies across the ocean; both movements explain later peoples or Europeans.
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The Central Eskimo KALOPALING. / THE UISSUIT. / KIVIUNG. / ORIGIN OF THE NARWHAL.; lines 9033-9133 confidence: medium

At the beach the young man ties the harpoon line around his mother, ignores her requests to spear smaller animals, harpoons a huge animal without killing it, and throws her into the water while saying it is because she maltreated and abused him.

After causing their mother’s death and transformation, the siblings are haunted by remorse, do not dare remain in their hut, and leave the country.
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The Central Eskimo KIVIUNG. / ORIGIN OF THE NARWHAL. / THE VISITOR. / THE FUGITIVE WOMEN.; lines 9180-9206 confidence: high

“two women who were with child quarreled with their husbands and fled from their families and friends to live by themselves.”

The passage centers on two pregnant women leaving husbands, families, and friends after a quarrel in order to live by themselves.
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The Central Eskimo ORTHOGRAPHY. / DISTRIBUTION OF THE TRIBES. / GENERAL OBSERVATIONS. / BAFFIN LAND.; lines 1563-1652 confidence: medium

Kotuko's party left Nettilling with boats and kayaks; Kotuko alone visited Sagdlirn, found a hut, a large dog, deerskins, and walrus tusks, nearly lost his kayak in fog, and the party's absence reportedly lasted three years.

The Kotuko expedition and the party including Amaroq and Sigjeriaq are each described as absent for three years before return or report.
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The Central Eskimo QAUDJAQDJUQ. / I. STORY OF THE THREE BROTHERS. / II. QAUDJAQDJUQ. / IGIMARASUGDJUQDJUAQ THE CANNIBAL.; lines 9383-9489 confidence: medium

The wife fears becoming the next victim, stuffs her jacket with heather as a seated figure, flees to a village, and Igimarasugdjuqdjuaq stabs the decoy before discovering the escape.

The wife leaves a heather-stuffed jacket posed as a person and escapes while her husband is away hunting.
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The Central Eskimo QAUDJAQDJUQ. / I. STORY OF THE THREE BROTHERS. / II. QAUDJAQDJUQ. / IGIMARASUGDJUQDJUAQ THE CANNIBAL.; lines 9491-9511 confidence: high

The Tornit fear the Inuit will kill them all, leave the country for good, assemble at Qernirtung, and alter jumper tails and hair to deceive pursuers.

After the killing, the Tornit fear the Inuit will kill them all and leave the country for good; a variant also has them leave because they fear revenge.
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The Central Eskimo THE CONSTELLATION UDLEQDJUN. / ORIGIN OF THE ADLET AND OF THE QADLUNAIT. / THE GREAT FLOOD. / THE BEAR STORY.; lines 9633-9684 confidence: medium

The woman tells Kunikdjuaq that wicked men are about to kill him and that he must leave; she asks him to stay close enough for her to meet him for food. He places a paw on her head, embraces her, promises to watch for and serve her, and departs, grieving both her and the village children.

The woman tells Kunikdjuaq to go away and not return in order to save his life, and he departs while promising continued service.
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The Central Eskimo THE EMIGRATION OF THE SAGDLIRMIUT. / KALOPALING. / THE UISSUIT. / KIVIUNG.; lines 8888-8980 confidence: medium

Kiviung, a great angakoq who had not abused the boy, survives and drifts for many days; twice he sees dark masses in mist that turn out to be whirlpools and wild black sea rather than land.

Kiviung drifts for many days after the storm and twice mistakes dark masses and whirlpools for land before finally reaching shore.
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The Central Eskimo THE FLIGHT TO THE MOON. / KADLU THE THUNDERER. / FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH.; lines 8361-8441 confidence: medium

The sick are treated by the angakoq. If fatal disease is feared, a small snow house or hut is built, the patient is carried through a back opening, a door is later cut, food is placed inside, visitors may come until sudden death is feared, and the patient is shut in alone when death is impending.

A patient whose disease is feared fatal is carried into a specially built snow house or hut, supplied with some food, and left alone when death is near.
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The Central Eskimo THE VISITOR. / THE FUGITIVE WOMEN. / QAUDJAQDJUQ. / I. STORY OF THE THREE BROTHERS.; lines 9209-9308 confidence: high

The elder brothers return, become angry about Qaudjaqdjuq's mistreatment, plan revenge, and construct a boat for escape, rejecting earlier boats before finishing one that satisfies them.

The elder brothers build a swift boat in advance, flee to it when attacked, embark with their mother and two girls, and outrun pursuing boats.
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finnish karelian

Kalevala: The Epic Poem of Finland INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 confidence: medium

The contents include headings for Otso the Honey-eater and 'MariattaWainamoinens Departure.'

The contents include the heading 'MariattaWainamoinens Departure.'
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Kalevala: The Epic Poem of Finland INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 confidence: low

Final rune title is printed as 'MariattaWainamoinens Departure.'

The final rune title includes the word 'Departure' in connection with 'MariattaWainamoinens' as printed in the supplied passage.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 confidence: medium

Wainamoinen asks whether anyone will go to Mana's kingdom and Tuoni's empire to get the magic auger from the master of Manala to repair or remake his snow-sledge.

Both young and aged people refuse the journey to Tuoni because none has sufficient courage, prompting Wainamoinen to go himself.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 confidence: medium

The younger people and aged answer that no one among Northland's youth or aged heroes has courage enough to attempt the reckless journey to Tuoni and Manala to bring back Tuoni's auger.

The young and aged say no one is brave enough for the journey to Tuoni; Wainamoinen then undertakes it himself.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14739-14905 confidence: high

Ahti plows on the island near Kauko-point, hears uproar and sledges, recognizes it as Pohyola's wedding of the Rainbow-virgin, and reacts with envy and anger.

The hero hears of a distant wedding feast, abandons work, prepares himself, and insists on going despite being uninvited and warned against it.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14739-14905 confidence: high

His mother asks whether he is going hunting; he says he is going to Pohyola’s feast and wants nuptial clothing for the maiden of the Northland’s marriage.

Lemminkainen prepares himself and declares that he will go to Pohyola’s marriage-feast, although others warn that he has not been invited.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: high

Lemminkainen says he will make a snow-man or magic image, drive it through a flaming vortex and fiery furnace, and follow in its shadow.

The passage presents a sequence of predicted dangers between the hero and Pohyola: fire, beasts, serpents, warriors, and deathly or executional threats.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: high

The mother identifies the third danger at the portals and narrow gateway of Pohyola: a wolf and black bear whose jaws have destroyed hundreds or a thousand heroes.

The mother enumerates sequential hazards on the road to Pohyola and at the Court of Pohya, while Lemminkainen insists on continuing toward Sariola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: medium

Lemminkainen dismisses the warning, calls for battle-armor, copper mail, and his father's broadsword; he takes the armor and magic sword, tests the sword on oak and sorb, sees the blade bend like willow or juniper, and boasts that none in Pohya or Sariola can match the ancestral blade.

After rejecting his mother's counsel, Lemminkainen demands armor, copper mail, and his father's magic sword, then tests the ancestral blade and boasts of its superiority.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15089-15274 confidence: high

Lemminkainen dons battle gear and tells his purchased servant to prepare the fiery charger and steed of battle for the feast or banquet-fields.

Lemminkainen arms himself, mounts the prepared charger, receives final counsel, and leaves for the feastings of Pohyola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15089-15274 confidence: high

Lemminkainen dons battle gear, orders his servant to prepare the fiery charger, and the servant harnesses the war-horse.

Lemminkainen arms himself, orders his charger prepared, receives departure counsel, and travels toward Pohyola and Louhi's halls.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15455-15625 confidence: medium

The snake uncoils, is called a hundred-eyed heinous monster, crawls to other portals, and allows Kaukomieli to proceed to Sariola and Pohya's banquet-halls.

The hero is said to have gone through the jaws of death and darkling deeps of Kalma, then continues to Pohyola after the serpent withdraws.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15627-15816 confidence: low

The landlord says the feast will not improve until there are fewer guests and orders Lemminkainen, called an evil stranger and wicked wizard, to leave and cease conjuring; Lemminkainen replies that no hero will be driven from the banquet.

The landlord orders Lemminkainen to leave the banquet, but Lemminkainen declares that no hero or courageous son will be driven away.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15818-16007 confidence: high

Ilpotar, the Northland hostess, becomes angry, threatens vengeance, and conjures armed men and warriors with broadswords, copper armor, javelins, and cross-bows against Lemminkainen, who realizes he must leave.

Lemminkainen recognizes that his presence is unwelcome at the Pohyola banquet and hastens away from the halls and Northland.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16009-16141 confidence: high

His mother asks if feasting, beer, or dreams caused his distress. Lemminkainen asks her to fill his bag with provisions, flour, and salt, saying he must leave home because men are sharpening weapons for his death.

Lemminkainen says he must leave his home and island dwelling because men are sharpening weapons for his death.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16009-16141 confidence: high

Lemminkainen says he has seen wondrous visions, asks his mother for a bag with flour and salt, and says he must leave home because men are sharpening swords, spears, and lances for his death.

Lemminkainen asks for provisions and says he must leave home because men are sharpening weapons for his death.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16143-16329 confidence: high

Lemminkainen says destruction and misfortune are near; on the morrow spearmen and countless warriors from Pohya will come seeking Ahti's head.

The pursued hero leaves home and sails to a remote island to escape armed avengers.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16143-16329 confidence: high

Lemminkainen says battle arose against him in Pohyola; he slew the Northland hero and host of Sariola, and Louhi's people and Northland weapons turned against him.

After violence at Pohyola, Lemminkainen is pursued by Northland forces and leaves his home for a safer island.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16331-16514 confidence: medium

Winds arise, rock the vessel over ocean waters for two months and into a third, and carry it toward the father's Isle of Refuge.

The hero is driven by winds over the ocean to an Isle of Refuge and asks there for safety from battle.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16331-16514 confidence: medium

Winds arise as bidden, rock the vessel over the ocean for two months and a third, and drive it toward the father's Isle of Refuge.

The passage centers on a hero's vessel carried by commanded winds and waves over the ocean to a named Isle of Refuge.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 confidence: high

He spends three summers in refuge on the island among the maidens; one poor and graceless spinster in the remotest small hamlet is left neglected.

After three summers in refuge among welcoming maidens, Lemminkainen resolves to leave the island and sail homeward.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 confidence: high

Lemminkainen sits in his vessel and hastens homeward, dejected that he cannot dwell forever in the castles of the island daughters.

The hero leaves the island refuge and states that longing for homeland and his mother's cabins motivates the voyage home.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 confidence: medium

Before dawn departure, Lemminkainen walks through hamlets and sees heroes in dwellings watching and grinding swords, spears, and battle-axes for his death.

Before departure, Lemminkainen discovers armed heroes preparing weapons for his death and hastens away from the island.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16687-16864 confidence: high

Lemminkainen bids farewell to the island; winds drive his vessel over the ocean toward his mother's island, and the island maidens weep for Ahti/Kaukomieli guiding the departing vessel.

The hero leaves the Isle of Refuge by sea while the island maidens lament his departure, and he also weeps for those left behind.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16687-16864 confidence: high

Lemminkainen/Ahti/Kaukomieli bids farewell to the island and sails toward his mother's island; the island maidens lament his departure, and he weeps for the maidens left behind.

The hero leaves the Isle of Refuge by vessel, the island maidens weep for him, and he weeps for them as he departs.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16866-17047 confidence: high

Lemminkainen tells his mother he may leave for battle in Pohya to avenge the insult against her; she warns him not to go because Death and destruction await.

Lemminkainen declares a revenge expedition to Pohya, while his mother warns that Death and destruction await; he gives little heed.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16866-17047 confidence: medium

"Pushed his boat upon the waters; / Like the serpent through the heather, / Like the creeping of the adder, / Sails the boat away to Pohya"

After Tiera pledges aid, the boat is launched and sails toward Pohya like a serpent and like an adder.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16866-17047 confidence: high

Lemminkainen tells his mother not to weep if he leaves for Pohya, saying "Sweet revenge has fired my spirit" to avenge the insult Northland warriors gave her.

Lemminkainen vows to leave for the hostile fields of Pohya to avenge his mother, while she warns him against Sariola because death and destruction await.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16866-17047 confidence: medium

The family says, "Tiera has no time for combat," because "Tiera is but late a bridegroom" and his bride still awaits him unveiled.

Tiera's family says he is recently a bridegroom and his bride waits unveiled, but he arms himself and pledges to accompany Lemminkainen.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17230-17414 confidence: high

Lemminkainen leaves his vessel frozen in Northland ice, Tiera follows, and they walk northward over the ice for three days until Hunger-land and Starvation-island appear.

Lemminkainen leaves his frozen boat behind and begins a harsh overland journey toward Pohyola with Tiera following.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17230-17414 confidence: medium

Lemminkainen leaves his frozen vessel in the ocean ice of Northland and journeys toward Pohyola with Tiera; they walk northward on the ice for three days until Hunger-land and Starvation-island appear.

Lemminkainen leaves his frozen boat behind and starts a land journey toward Pohyola with Tiera following.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17416-17614 confidence: medium

Lemminkainen makes racers, reins, and saddles from cares and pains, then rides to his aged mother; Tiera rides to his Island-dwelling.

Lemminkainen rides away and the lays are explicitly turned to other heroes.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18186-18359 confidence: low

The wife of Ilmarinen, life-companion of the blacksmith, opens her yards and stables, leads the herd across the meadow, and places it in Kullerwoinen’s keeping.

After the protective charm, Kullervo is assigned the cattle, drives them to pasture, and laments his unhappy state as a cattle watcher.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18547-18733 confidence: high

Kullerwoinen, called a young magician, leaves Ilmarinen’s home before the blacksmith hears of his wife’s cruel death and torture, lest a bloody fight follow.

Kullervo leaves Ilmarinen’s home before the blacksmith learns of the death, in order to avoid a bloody fight.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18735-18931 confidence: medium

Kullervo intends to journey to Untamo’s village to avenge his father’s murder, his mother’s tortures, and the troubles of his tribe; he threatens to slay Untamo and burn his homes.

Kullervo sets out toward Untamo’s village with the stated aim of avenging wrongs done to his family and people.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18735-18931 confidence: high

Kullervo plans to go to Untamo's village to avenge his father's murder, his mother's tortures, and the troubles of his tribe; he calls Untamo the destroyer of his people and vows to slay him and burn his homes.

Kullervo announces a journey to Untamo's village for the explicit purpose of avenging injuries to his father, mother, and tribe.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18933-19124 confidence: medium

Kullervo, described in purple vestments, magic deer-skin shoes, and golden locks, pays the tribute, takes his place in a snow-sledge, and begins the homeward journey.

Kullervo leaves to pay tribute and returns by sledge, encountering multiple maidens on the way.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19126-19285 confidence: medium

Kullervo answers that he will not hide from sorrow or misconduct, but hastens to death, Kalma, Pohya, and battlefields because Untamoinen lives and his family's wrongs remain unavenged.

Kullervo refuses to hide from sorrow or misconduct and says he will hasten toward death and battle because Untamoinen and family wrongs remain unavenged.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19126-19285 confidence: high

The maiden recalls living in her mother's dwellings, gathering berries in woods, uplands, and mountains, and on the third day failing to find the homeward path as roads and footpaths led to woodlands.

The maiden departs from her mother's dwelling for berry-gathering, loses the homeward way, and is told by the echoing landscape that home and people are far away.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19126-19285 confidence: medium

Kullerwoinen says he will not hide from sorrow or flee misconduct, but hastens to death, Kalma, Pohya, and battle-fields; he says Untamoinen is still living and wrongs against his father, mother, and himself remain unavenged.

Kullerwoinen refuses to hide, says he hastens toward death, Kalma, Pohya, and battle-fields, and cites wrongs that remain unavenged.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19288-19476 confidence: high

Kullerwoinen prepares for battle and grinds and sharpens his broadsword.

Kullervo is warned by his mother not to go to war, but he prepares, says he will die bravely in battle, and departs rejoicing for combat.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19288-19476 confidence: high

Kullerwoinen prepares for battle by sharpening his broadsword; his mother warns him not to go to war without cause and uses goat, roebuck, and frog imagery.

Kullervo prepares weapons, receives a warning from his mother, bids farewell, and goes rejoicing toward combat.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19845-20037 confidence: medium

In Rune XXXVIII, Ilmarinen lays aside the golden image, harnesses his horse to a birch-wood sledge, and plans to journey to Pohyola to woo the second daughter of the Northland.

Ilmarinen lays aside the image, harnesses his horse, boards his sledge, and journeys north to Pohyola to woo a second daughter.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19845-20037 confidence: medium

Ilmarinen, called magician and eternal metal-artist, lays aside the golden image, harnesses his horse to a birch-wood sledge, and journeys north to woo the second daughter of the Northland.

Ilmarinen leaves the golden image behind, harnesses his sledge, and travels north to Pohyola/Sariola in order to woo the second daughter of the Northland.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20223-20369 confidence: high

Ilmarinen warns against the ocean route, naming Lempo and Death and storm danger; Wainamoinen praises sailing but agrees to travel by land.

After debate and preparation, the two figures harness a steed and depart northward toward the never-pleasant Northland.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20223-20369 confidence: high

Ilmarinen favors land because Lempo, Death, waves, and storms threaten the ocean; Wainamoinen praises sailing but agrees to go by land because Ilmarinen dislikes water.

After choosing a route and arming themselves, Wainamoinen and Ilmarinen harness a steed and travel north toward the never-pleasant Northland/Sariola.
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Wainamoinen tells the vessel to weep no more and promises it will sail to Sariola, sing war-songs of the Northland, and go to deadly combat.

Wainamoinen promises that the vessel will sail to Sariola and combat, launches it, takes the helm, and commands it across the waves.
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Wainamoinen tells the ship to cease weeping and says it will sail to Sariola, sing Northland war-songs, and go with them to deadly combat.

Wainamoinen promises a northward voyage, rolls and sings the vessel onto the sea, helms it, commands it to sail, and the boat finally speeds across the waters.
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Lemminkainen calls to ask whose ship approaches; the speakers identify Wainamoinen at the helm and Ilmarinen rowing. Wainamoinen says they sail to Northland to gain the Sampo and colored lid from Pohyola's stone-berg and copper-bearing mountain; Lemminkainen asks to join as third hero.

The vessel departs onward to Pohyola after Wainamoinen accepts Lemminkainen, who asks to become the third of the magic heroes.
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Wainamoinen accepts Lemminkainen; Lemminkainen brings aspen timber or floats, explaining hidden sea dangers and storms, while Wainamoinen says the vessel is built of steel and copper and bound with iron against the winds.

The heroes board and continue in Wainamoinen's magic war-ship from Lemminkainen's island toward Pohyola, crossing sea, shallows, and rivers.
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Rune XLII begins, titled 'Capture of the Sampo'; Wainamoinen, Ilmarinen, and Kaukomieli/Lemminkainen depart over the sea toward cold Northland, where heroes fall and perish.

Wainamoinen, Ilmarinen, and Lemminkainen/Kaukomieli depart on a magic war-ship over the waters toward cold Northland/Pohyola.
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Under the heading 'Capture of the Sampo,' Wainamoinen, Ilmarinen, and the reckless son of Lempo/Kaukomieli depart over the sea toward cold, dreary Northland where heroes fall and perish.

The next rune begins with Wainamoinen, Ilmarinen, and Lemminkainen/Kaukomieli departing over the waters in a magic war-ship toward Northland/Pohyola under the heading 'Capture of the Sampo.'
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Wainamoinen brings Ilmarinen, Lemminkainen, and the Sampo from the stone-berg and copper-bearing mountain, hiding it in the war-ship of Wainola.

After placing the Sampo in the war-ship, Wainamoinen plans to take it to a fog-point and forested island where it may remain safe, then sails homeward across the waters.
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In snowy conditions Wainamoinen sings of going to Metsola and the forest maidens; he invokes Tapio and Mielikki/Tellervo to aid him and restrain dogs and hunters.

Wainamoinen hastens into the forest domain, encounters Otso, and returns over snow-fields singing with Otso as guest and friend.
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Wainamoinen tells Otso to journey from his low dwelling to village court-rooms, near swine and cattle, to forested hilltops, high mountains, spruce, pine, and lasting slumber where silver bells ring.

After body-part removal, Wainamoinen directs Otso onward from his lonely dwelling through human and pastoral spaces toward forested heights and lasting slumber.
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Wainamoinen asks Ilmarinen to examine the fire or light fallen from heaven, wondering if it is a second moon or sunlight.

Wainamoinen and Ilmarinen leave darkened Northland to discover the fallen fire and the Fire-child.
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The alder answers that the Sun and golden Moon are hidden or sleeping in Pohyola's stone-berg and copper-bearing mountain; Wainamoinen says he will go to Northland and bring them back.

After learning that the Sun and Moon are hidden in Pohyola, Wainamoinen declares that he will bring them back and begins the journey northward.
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Wainamoinen travels toward Sariola and Pohyola, reaches the gates and river of Pohya, and calls the ferry-maiden to bring a boat across the chilling rapid river.

At the river of Pohyola, Wainamoinen calls a ferry-maiden for a vessel to cross the rough, chilling waters.
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Mariatta asks her mother to make a fitting place where her troubles and heavy burdens may be lessened; her mother calls her a Hisi-maiden and an unworthy bride wedded to dishonor.

After her parents refuse help and tell her to go elsewhere, Mariatta wanders seeking a fitting place for the birth of her unborn son.
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Mariatta asks her mother to make a fitting place where her troubles and burdens may be lessened; the mother replies by calling her a Hisi-maiden and bride of dishonor.

Mariatta asks her mother and father for a suitable place, is rejected by both, then wanders and sends Piltti to seek a worthy birth-place for the unborn child.
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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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Wainamoinen recognizes his waning powers, sings a farewell to Northland and Wainola, sings himself a copper boat, and sails westward over the waters.

Wainamoinen sails westward over waters toward the fiery sunset, higher-landed regions, the lower verge of heaven, and a purple-colored harbor.
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Wainamoinen recognizes his waning powers, sings farewell to Northland and Wainola, sings himself a magic copper boat, and sails westward over the waters.

Wainamoinen recognizes his waning powers, sings farewell, leaves Northland by magic copper boat, and leaves songs and wisdom-sayings behind.
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Wainamoinen and Ilmarinen journey northward; Ilmarinen’s racer gallops toward Sariola, and Wainamoinen calls the South-winds to assist his ship toward Pohyola.

The heroes travel northward toward Sariola/Pohyola using a magic vessel, South-winds, a fleet-footed racer, and a magic sledge.
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Kalevatar brings the splinter to Kapo; Kapo rubs hands and knees together, produces a snow-white squirrel, and instructs it to go to Metsola and Tapio's seat, avoid the eagle, and bring fir cones and pine seedlings for beer.

The squirrel and marten depart to forest and mountain locations, retrieve materials, and return them to Kapo; the bee is instructed to depart for ocean islands to gather honey.
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Louhi tells her daughter to join the chosen husband; the bridegroom waits near the door, while his steed with silver bridle and the sledge wait at the gate.

The bride is instructed to leave her father's house, kin, and childhood abundance for her husband's household, and the passage frames this as a lasting separation and life change.
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Louhi tells the daughter to join her suitor and follow her chosen husband; the bridegroom waits near the door, and a steed with a silver bridle and a sledge wait at the gate.

The bride is told to leave home and kindred, follow her husband, enter his sledge, and go to his home and native lands.
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The bride says her wishes are fulfilled but departure is near; she has one foot on her father's threshold and the other on the journey with her husband, yet cannot leave home and kin gladly and goes heavy-hearted to the bridegroom.

The bride is explicitly on the threshold of departure from her father's home and kindred to her husband and his people.
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The bride says her wish is fulfilled, departure is near, one foot is on her father's threshold and the other for the journey with her husband to his people; she cannot leave home and kindred gladly and goes heavy-hearted to the bridegroom.

The bride stands at the threshold and prepares for the journey from her father's home to her husband and his people.
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The ancient maid repeatedly commands the bride to weep rivers, floods, and lakelets of tears, warning that otherwise she will later weep when returning to see father, mother, brother, and sister in distressed or diminished conditions.

The passage centers on a bride leaving her natal home, being instructed to weep, lamenting her sorrow, and being urged to go homeward with her husband.
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The bride is repeatedly ordered to weep sincerely and abundantly, with tears compared to rivers, floods, lakelets, and overflowing rooms; future visits to father, mother, brother, and sister are imagined as occasions for grief.

The bride is repeatedly imagined in relation to return to native kin, asks where her parents are leading her, and is finally urged to hasten homeward with her husband to his friends and forests.
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Osmotar addresses the bride and tells her to leave the ancient house and father's halls for her husband's village and his mother's household, where rooms and customs are strange.

The bride is directly instructed to go away from her father's house and travel to her husband's village and mother's household.
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Rune XXIII is titled for Osmotar the bride-adviser; the text asks who will instruct the bride and says Osmotar, the wisdom-maiden, will instruct Ilmarinen's bride, the orphaned bride of Pohya.

The passage explicitly presents a bride who must be instructed and then sent from her father's house to her husband's village and household with new habits and duties.
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When leaving her father, the bride may take what she wants but must leave some things to sister, mother, and brother and cast away incantations, sighing, maidenhood, joys, trinkets, leisure, and pleasures, which are taken to the woodlands and buried beneath a mountain.

The bride is told to leave or cast away former dreams, incantations, maidenhood, rejoicings, leisure, and pleasures before entering the husband's household.
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The bride is told not to forget the mother who gave life, nursed, rocked, fed, and taught her; forgetting her mother brings suffering in Manala, torment by Mana's daughters, and reviling by Tuoni's sons.

The addressed daughter is described as going from her father to her husband's distant dwelling and receiving instructions for conduct there.
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Instructions about bathing: prepare a clean bath-room, do not tarry in the water, and invite the father of the hero-husband to bathe with offered service.

The passage frames the addressee as going from her father to her husband's distant dwelling and gives extensive instructions for conduct in the new household.
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The speaker passes through hostile fields and trees, then journeys to her husband, his dwelling, and his mother.

The speaker journeys to her husband, travels to his dwelling, is conducted to his mother, and refers to her hand being given.
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The husband takes a whip-stalk with deer-skin lash, beats the speaker, follows her outside, seizes her hair, and tears off her ringlets in the winter night.

The speaker is beaten by her husband, resolves not to endure the treatment, says farewell to the husband’s home, and sets out on a journey.
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When journeying or driving with the Rainbow-daughter, the bridegroom is told not to lead her into unfrequented places, border copses, brier-fields, brambles, marshes, rocks, or rubbish, unlike her protected life in her parents' dwelling.

The bridegroom is instructed to travel carefully with the bride and, if she is unhappy, to take her by snow-sledge back to her father and mother's household.
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The Maiden of the Rainbow, bride of Ilmarinen, weeps over the nearness of separation and departure from the Northland village, childhood home, hills, mountains, parents, and scenes of plenty; the farewell-beer is gone and her husband's sledge waits at her father's dwelling.

The bride explicitly speaks of separation, parting, departure from her father's dwelling, and travel to a distant home of strangers, while the husband's sledge waits.
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The Maiden of the Rainbow, bride of Ilmarinen, weeps over separation from her Northland home; the parting bowl is empty and her husband's sledge waits.

The bride repeatedly names separation, departure from her father's dwelling and Northland village, and movement to a distant home of strangers, with the husband's sledge waiting.
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The speaker announces parting from her father's fireside, brother's hearth-stone, sister's chambers, mother's dwelling, and the homeland's swamps, lowlands, mountains, lakes, rivers, shores, billows, maidens, and mermaids.

The passage centers on a bride's repeated farewells to family, homeland, waters, fields, and childhood scenes before leaving with her husband.
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"Pohyola's daughter / Left her native fields and fallows, / Left the darksome Sariola, / With her husband, Ilmarinen"

Pohyola's daughter leaves Sariola with Ilmarinen, who is named as husband and happy bridegroom, and travels to his home.
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Opening farewell: the speaker parts from family hearths and dwellings, native lowlands, mountains, lakes, rivers, shores, fields, forests, and childhood friends, and says she journeys southward with her husband toward Night and Winter over northern ice-grown seas.

The speaker repeatedly says farewell to parents, siblings, homestead, and landscape, and the narrator says she leaves Sariola with her husband.
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The father and mother warn Youkahainen not to go; the mother says Wainamoinen will charm or bewitch him, disgrace him, sink him in snow, and turn his fingers, feet, and ankles to ice.

Youkahainen is warned by both parents but rejects their advice and undertakes a journey to confront Wainamoinen.
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Youkahainen becomes angry and envious of Wainamoinen's fame as a sweeter singer and vows to go to Wainola/Northland to vie with him as a bard.

Youkahainen vows to go despite explicit warnings from both parents and then sets out by sledge.
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Aino weeps and tells her mother that she grieves because she has been promised to the aged Wainamoinen; she says she would rather be beneath the sea among fish than be an old man's support and darling.

Aino laments being promised to Wainamoinen, leaves her mother, and undertakes a long wandering away from home toward the sea.
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Aino weeps; her mother asks why; Aino says she grieves because she has been promised to aged Wainamoinen and would rather be below the sea, with fishes, or as a mermaid than become an old man's slave and darling.

Aino says her mother promised her to aged Wainamoinen, rejects the role of old man's solace, leaves her mother, and wanders away.
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His mother awakens in the deep and speaks from her tomb, saying she was only sleeping; she advises him to go to Northland and choose a life-companion from the wise and lovely Suomi daughters.

After receiving counsel, Wainamoinen prepares a horse and begins a journey to Northland to seek a companion.
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Wainamoinen's mother awakens in the deep and speaks from her tomb, telling him to go to Northland and visit the Suomi daughters to find a worthy life-companion.

The mother directs Wainamoinen to the Northland and Suomi daughters, and he then arranges and begins a journey northward.
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The third arrow strikes Wainamoinen's ocean-swimming magical steed near its golden girdle and shoulder; Wainamoinen falls into the waters and a storm-wind carries him far from land.

Wainamoinen falls into the waters, is carried far from land by a storm-wind, and then swims for days through the ocean.
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Wainamoinen falls headlong from his dappled magical steed into the waters; a mighty storm-wind rises and bears him far from land over the rolling billows and broad sea.

Wainamoinen falls into the waters, is carried far from land by a storm-wind, and then swims through the sea for many days and nights.
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Wainamoinen identifies himself as ancient Wainamoinen, friend of the waters and wisdom-singer, says he went to woo a Northland maiden, and recounts Youkahainen killing his magic steed and trying to kill him, causing him to fall into the salt sea.

Wainamoinen says he went to woo a Northland maiden, traveled over the ocean, was attacked by Youkahainen, fell into the sea, and was driven far away by storm.
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Wainamoinen says folly brought him to a strange land away from his honored home; he identifies himself as an honored minstrel and magician in Wainola and Kalevala.

Wainamoinen is separated from his native land and kindred, laments the foreign land, and seeks return to Wainola and Kalevala.
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In pain, Wainamoinen hitches his steed to a birch-wood sledge and travels swiftly to a Northland village where the road is triple-parted.

The wounded Wainamoinen departs by sledge, reaches a triple-parted road, and proceeds through lowest, middle, and upper ways to successive dwellings before finding the old man.
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Wainamoinen sings in magic accents, summons storm-wind, and orders it to carry the forgeman to dark Northland and Sariola.

A magical song summons a storm-wind that makes an air-vessel and carries Ilmarinen through the sky to dark Northland/Pohyola.
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Wainamoinen sings a storm-wind into fury and commands it to take the forgeman in its vessel and land him in dark Northland/Sariola.

Wainamoinen commands a storm-wind to carry Ilmarinen away, and the wind transports him through the sky to dark Northland/Sariola.
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Lemminkainen undertakes to win the Sahri flower, the honored golden-haired bride; his gray-haired mother tells him not to woo a maiden of higher station.

Lemminkainen’s mother warns him against going to Sahri and predicts danger, but he ignores her, prepares his horse, and travels to woo the maiden.
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Lemminkainen undertakes to win the Sahri flower; his mother warns him not to woo a maiden of higher station, but he says he will choose for worth and beauty.

Lemminkainen ignores his mother's warnings, hitches his charger, and travels to Sahri to woo the maiden.
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One time Lemminkainen goes fishing and is not home at evening; Kyllikki goes to the village and the dance of merry maidens.

After Kyllikki goes to village dances and Ainikki reports it, Lemminkainen resolves to leave for combat in Northland/Lapland.
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Lemminkainen, dejected and angry, asks his mother to wash his linen in poison-serpent and adder blood and says he must hasten to combat in Northland/Lapland because Kyllikki went to dances.

After hearing the report about Kyllikki, Lemminkainen says he must hasten to combat in Northland and asks for copper mail despite pleas not to go.
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The mother tries to detain him, warning him not to go to Northland/Lapland without magic and wisdom because Lapland maids and Turyalanders will bewitch him and sing parts of him into charcoal, furnace, ashes, and fire.

The hero insists on leaving for Northland/Lapland despite repeated warnings and prohibition from his mother.
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The mother tries to detain him, warning him not to go to Northland/Lapland without magic and wisdom because Lapland maids and Turyalanders will bewitch him and sing parts of him into charcoal, furnace, ashes, and fire.

The hero arms himself and departs to Northland/Lapland, a place described as dangerous for its witchcraft and enchanters.
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Lemminkainen asks for martial clothing and swords and says he must go to upper Northland and Lapland battle-fields to win gold and silver.

Lemminkainen repeatedly says he must go to Northland/Lapland for battle, while his mother warns against the journey and he leaves despite her prohibition.
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The mother warns him not to go to Northland or Lapland until he has magic and wisdom, saying Lapland maids and Turyalanders will bewitch him into charcoal, furnace, ashes, and fire.

The mother tries to detain him, warns of magic and destruction, and he ignores her warning and prohibition.
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He equips copper helmet and shoulder-pieces, iron armor, and steel belt, and says he is strong in armor and need not fear enchanters, enemies, or wizards.

Before departure, Lemminkainen equips copper, iron, and steel armor and takes a broadsword ground by Tuoni and burnished by the gods.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6541-6715 confidence: high

Lemminkainen calls his stallion, harnesses it to a snow-sledge, drives swiftly, and after three days northward reaches a Northland village on Lapland’s shores.

The hero harnesses his horse, leaves by snow-sledge, and travels north for three days to a Northland/Lapland village.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6541-6715 confidence: medium

Lemminkainen calls his stallion, harnesses it to a snow-sledge, rides swiftly, and travels north for three days to a Northland village on Lapland's shores.

After the protective invocations, Lemminkainen harnesses his horse to a snow-sledge and travels north for three days to a Northland village in Lapland.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6717-6911 confidence: medium

Lemminkainen whittles javelins, makes a bow-string, prepares bow and arrows, and notes that his snow-shoes are not made.

Before undertaking the wild-moose hunt, Lemminkainen prepares weapons and seeks snow-shoes from Lylikki/Kauppi at the smithy.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 confidence: medium

In Rune XIV, Lemminkainen considers whether to leave the wild-moose in Hisi or hunt it a third time and return as victor to Louhi’s forest home and its daughters.

Lemminkainen chooses to continue the hunt, prays for speed, and travels through marshes, snow-fields, Hisi’s realms, Lapland, Hisi’s colliery, and Lempo’s burning fields.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 confidence: medium

Lemminkainen supplicates Ukko, God above and Creator of the heavens, to put his snow-shoes in order and make them swift for travel through Hisi, Lapland, Lempo's moose paths, Juutas, and Tapiola.

After deciding to continue, Lemminkainen supplicates Ukko and several forest powers for speed, favor, guidance, opened chambers, and awakening music while entering Hisi, Lapland, and Tapio's domain.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 confidence: medium

Hisi's charger is described with crimson mane, tail, and foretop, fire from its nostrils, iron hoofs, steel and copper legs, and great speed over mountains and valleys.

The speaker offers Hisi's charger, Lempo's snow-shoes, Hisi's elm-wood shoes, and Piru's staff for travel into Hisi's courts and castles and through obstructing rocks, branches, and heroes.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 confidence: medium

Wainamoinen fastens the boat's ledges, stern, and forecastle, builds and launches it by magic only without physical handling or propulsion, completing the third task as dowry for the Maid of Beauty and for the hostess of Pohyola.

The boat is completed as the third task and as dowry for the Maid of Beauty; Wainamoinen then considers how to woo the daughter of the hostess of Pohyola and prepares to sail north.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 confidence: medium

Wainamoinen boards the wondrous vessel, sails north across the broad sea toward dark Pohyola, invokes Ukko for protection, and asks winds and waves to carry the vessel without need of an oar.

Wainamoinen sails north over the broad sea to dark Pohyola, invites Ukko for protection, and asks winds and waves to bear the vessel without rowing.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 confidence: high

Wainamoinen says he is sailing to Northland and dismal Sariola, where ogres live and drown heroes, to woo the Maid of Beauty sitting on the bow of heaven and bring her to Wainola.

Wainamoinen sails in a magic vessel to dismal Sariola, a dangerous place of ogres, in order to woo the Maid of Beauty described in heavenly and fairy terms.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 confidence: high

Wainamoinen admits deception and says: "I am sailing to the Northland / To the dismal Sariola... / There to woo the Maid of Beauty"; he describes Sariola as an ogre land where worthy heroes are drowned.

Wainamoinen sails by magic ship to Northland/Sariola, a dangerous place inhabited by ogres, in order to woo and bring home the Maid of Beauty.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9888-10073 confidence: high

Ilmarinen tells a servant to hitch the gray steed to his magic snow-sledge for the journey to Pohya and Sariola, to place six cuckoos and seven bluebirds on it, and to supply bear-skin and marten robes; the servant complies.

Ilmarinen prepares vehicle and clothing, invokes protection, and travels north toward Pohya and Sariola to woo the Northland maiden.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9888-10073 confidence: high

Ilmarinen orders a servant to harness the fleet gray steed to his magic snow-sledge, add six cuckoos and seven bluebirds to charm Northland maidens, and bring bear-skin and marten robes.

Ilmarinen equips the sledge and steed, asks for protection, and travels north to Pohya/Sariola to woo the Northland maiden.
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Kalevala: The Epic Poem of Finland THE KALEVALA. / PROEM / BOOK II / EPILOGUE; lines 25223-25327 confidence: medium

The speaker recalls being young when the loving mother left, being guided by a stern second mother, driven to the windy north side, wandering like a song-bird, and learning songs from winds, waters, ocean, and woodland echoes.

The speaker recalls the loving mother leaving, a stern second mother driving the speaker out, and wandering through forests, fenlands, hills, heather, and marshes.
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Kalevala: The Epic Poem of Finland THE KALEVALA. / PROEM / BOOK II / EPILOGUE; lines 25223-25327 confidence: medium

The speaker says, “Now I end my measured singing,” and compares closure to horses, sickles, waters, and fire coming to rest.

The speaker announces the end of measured singing, the silencing of the tongue, and the leaving of songs to other singers.
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Kalevala: The Epic Poem of Finland THE KALEVALA. / PROEM / BOOK II / EPILOGUE; lines 25223-25327 confidence: medium

The speaker recalls being young when the loving mother left, being driven out by a stern second mother, wandering like a song-bird, and learning songs from winds, waters, ocean, and woodlands.

The speaker recalls the loving mother’s departure, rejection by a stern second mother, expulsion to the wind-side and north-side, and wandering through forests and fenlands.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MYTHS AND FOLK-LORE OF THE TIMISKAMING / ALGONQUIN. / INTRODUCTION. / WISKE-DJAK CYCLE.; lines 997-1086 confidence: medium

CiTjgabis/Chjgabis is described as a remarkable diver who can stay under water all day; after a dispute with his wife's people in winter, he enters a water hole in the lake ice, disappears, and is searched for before being given up.

CiTjgabis/Chjgabis departs through a lake water-hole, remains absent for months, is later seen and recognized as a little duck, refuses to return, sinks, and leaves the country.
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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: medium

A twelve-year-old daughter is secluded at puberty over a hill for twelve days without food or drink in order to dream; she dreams of the sun and is warned not to look at the sun or she will have to live with it. A note identifies the custom as puberty seclusion.

The girl is warned not to look at the sun; after she does so, her father says she must live with the sun, and she departs.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1671-1771 confidence: medium

Nenebuc grows up, is alone, knows things taught by his grandfather, begins traveling toward the mountains, climbs three great mountains in one day, and kills a goose on each summit.

Nenebuc begins his first journey and crosses three great mountains in one day, which the passage says no man could do.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 2845-2922 confidence: medium

At a winter camp, hunters see Aniwo'ye's tracks, fear he will follow their tracks back and kill the camp, scatter to lead him away, head toward Big Fisher lake, and leave behind an old woman who cannot see or travel.

The hunters scatter from camp in different directions after seeing Aniwo'ye's tracks, intending to lead him away and save the people.
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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 2924-3023 confidence: medium

The man peeps into the wigwam before the three days end and sees a young girl; on the third day he finds a woman's track leaving the water-hole and discovers the woman gone. The footnote says she would have remained if he had obeyed.

After the woman disappears, the man departs to follow her tracks along a dangerous road and receives a helper's gift for future trouble.
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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 3745-3841 confidence: medium

Windigo arrives; Gitcikwe'we says he and his wife will clinch him and take him west. The wigwam shakes like thunder, the children faint, Gitcikwe'we takes Windigo west, returns, and says Windigo will stay there.

Gitcikwe'we seizes Windigo in the conjuring-wigwam episode, carries him west to his place of origin, and returns to reassure his family.
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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 3843-3965 confidence: medium

The sons say their mother will not tell them, suspect Iroquois will kill them, and decide to sleep with the baby.

Two older sons arrange to sleep near their baby brother, wrap him in a blanket, and leave at night to avoid the Iroquois.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4638-4738 confidence: medium

The young man tells his wife her father burned his clothes and turned into a juniper tree. He then announces he is going away and may or may not return, intending to seek his younger brother.

The older brother leaves home to look for his younger brother, finds him, and begins proving his identity through memory and questions about family.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4741-4840 confidence: high

Aioswe, an old man with two wives, becomes jealous of his growing son after seeing marks on the co-wife of the son's mother.

Aioswe's jealousy and accusation lead him to strand his son on a rocky island by paddling away in the canoe.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1780-1883 confidence: medium

At dawn the son of Dagwanoenyent looks through the smoke-hole, promises aid, and instructs the young woman to take three white chert stones and a doll when she goes for water so the old woman will mistake the doll for her.

A helper instructs the young woman to use a doll as a decoy while drawing water, enabling her to leave the island by canoe.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1885-1982 confidence: medium

The grandmother warns the boys not to go north because it will be dangerous; one boy says they should go there, and they go.

The two boys are repeatedly identified as twins and travel north despite a warning, then continue on further adventures together.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1885-1982 confidence: medium

The grandmother warns the boys not to go north because it will be dangerous; one boy says they should go there, and they go.

An elder warns the twins not to go north because it is dangerous; their decision to go north leads to the encounter with Dagwanoenyent.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2162-2250 confidence: medium

Djogeon travels with his wife and companions to his uncle's lodge; at a thin-iced lake he places the group, made small, into eight puffballs from an oak tree and has the west wind blow them across.

The travelers continue toward Djogeon's uncle by becoming small, entering eight puffballs, and crossing a thin-iced lake under the force of the west wind.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2655-2745 confidence: high

The grandfather says the youth is old enough to marry, tells him to go south to find a wife, says the southern people are good and healthy, gives him moccasins, and sends him off.

The grandfather sends the youth away from home to seek a wife among southern people, giving him moccasins for the journey.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2747-2843 confidence: medium

The old chief decides to leave the bad people, enemies of his son-in-law, and goes with the good people to live at the lodge of the son-in-law's grandfather.

The chief leaves bad people who oppose his son-in-law and moves with the good people to the lodge of the son-in-law's grandfather.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10113-10209 confidence: medium

The old man takes Ganyadjigowa's boat while Ganyadjigowa appears asleep and commands it to go where the sun goes down. Ganyadjigowa strikes the other canoe with white flint; it becomes alive and flies faster.

A canoe flies through the air to the place where the sun goes down, and the contestants later return to the starting lake.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10300-10393 confidence: high

Two young men, Hadent'heni and Hamigongendat'ha by title, are great friends in a village; everyone dislikes and shuns them, so they decide to leave and go south.

The two young men are shunned, cannot find a lodge, and decide to leave the village for the south.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6155-6250 confidence: medium

A new story begins: Yegondji, an old Awaeh woman with three grown daughters, says she wants meat and tells two daughters to marry Tagonsowes, the hunter son of rich Doendjowens of the Donyonda people.

Yegondji prepares marriage bread, adorns two daughters, and instructs them not to stop, inquire, or speak to any man before reaching the intended household.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6462-6555 confidence: medium

The young man pursues the Ganiagwaihe's tracks; his corn flour becomes ants because of the Ganiagwaihe; the being asks to be spared and promises to leave forever and stop injuring the people.

After pursuit, the Ganiagwaihe promises to leave the country forever and injure the people no more, and the young man spares it.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6462-6555 confidence: medium

The brother shakes his sister until she is very small, places her inside the arrowhead, shoots her eastward through the smoke-hole, and the arrow lands on a far stone, bursts, and releases her.

The brother makes his sister very small, places her inside the cavity of an arrowhead, and shoots her east toward a safe place, where she emerges after the arrow bursts.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6742-6826 confidence: medium

The father warns against going north; the boys go into wooded marshland, where the little boy kills calling beings with red-hot stones. They are identified as frogs singing noTiqwa. The father then warns against going west.

The father forbids travel north and west, but the boy repeatedly says he wants to see what is there and goes anyway.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6829-6927 confidence: high

The father tells his boys never to go southwest to the gambling place.

The father forbids going southwest and east; in each case the boy goes anyway and returns with victory or acquisition.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7034-7122 confidence: medium

The boy becomes a great hunter, wanders far, kills large game, and is repeatedly warned not to go toward the setting sun.

The sisters repeatedly warn the youth not to go toward the setting sun, but he wonders what is there and goes to see for himself.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7222-7331 confidence: medium

A nephew and uncle live in a bark lodge in the woods; the uncle gives the nephew fungus, forbids him to go north, and himself eats chestnut pudding and bear oil.

The uncle forbids travel north, and the nephew's northward disobedience leads to discovery of the Long Lodge and hidden kinship.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7922-8014 confidence: medium

The next morning Hodadenon asks to have a belt tied around him so he can go out; Yenyent'hwus prepares him and warns him not to go north or far away but to stay near the lodge.

Yenyent'hwus repeatedly warns Hodadenon not to go north, far away, or away from the lodge, while the narration says he goes farther on successive outings.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8017-8111 confidence: medium

Yenyent'hwus puts a belt on Hodadenon and warns him not to go north or far from the lodge. He follows tracks that fit his feet, shoots the animal identified as Djoeaga, and Yenyent'hwus prepares raccoon meat, corn bread, and hair oil.

Yenyent'hwus warns Hodadenon not to go north or far from the lodge, yet he repeatedly goes farther and finally enters the northern clearing.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: high

Hodadenon asks his sister to make parched corn meal and two dumplings with bear's fat for the next day's trip to get chestnuts, and she does so.

Hodadenon sets out to get chestnuts, crosses guarded places, takes half a chestnut, and brings it back so mush can be made for his brother.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: high

Yenyent'hwus says tobacco grows on the other side of the world where Deagahgweoses lives; Deagahgweoses stole their tobacco and is a great wizard whom no one can conquer.

Yenyent'hwus says Deagahgweoses stole their tobacco and carried it to the other side of the world; Hodadenon then prepares food and starts out.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8667-8761 confidence: medium

Hodadenon goes home with parents, sister, and friends; one place remains vacant, and the next morning chestnut trees stand around the lodge.

An empty seat remains; Hodadenon says one more labor remains, travels west, and meets an old man who says he is from the same place and ready to go home.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8861-8960 confidence: medium

The uncle tells Hodadenon to dig a hole at the canoe landing, bury himself with only his nose exposed, and take the canoe after Shagowenotha lands so the ducks can paddle him to the mainland.

Hodadenon is told to hide in the sand, wait until the canoe user departs, board the canoe, and have ducks paddle him away from the island.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9069-9163 confidence: medium

The uncle returns grieving; the younger boy says he will bring the brother back, scrapes red-willow bark, throws it into the fire, and is carried west by smoke.

The younger boy creates smoke with red-willow bark and fire, rides it west, and uses the journey to pursue and later rescue his brother.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9261-9366 confidence: medium

Hinon's coming brings hard rain; the boy goes into the storm, returns dry, says he will leave with his father, disappears, and is said to thunder in a young man's voice.

The boy calls Hinon his father, leaves with him, is never seen again, and is said to thunder in a young man's voice.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9368-9462 confidence: medium

The little dog catches up with the hunter and warns that his wife has become a man-eater, has eaten her own body and their child, and is following; he urges flight and warning the settlement.

The little dog warns the man to flee and to tell others to leave because a devouring pursuer follows them.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28722-28821 confidence: high

The younger brother abuses the bride; when she gives him corn-grit bread, he rejects it and throws it into the fire. She grieves and tells her husband she will go home to her mother and take back all she brought.

After the younger brother insults the bride and throws her bread into the fire, she returns to her mother and states that all she brought will go back with her; the village's corn then disappears.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29462-29557 confidence: medium

The two women find the concealed man; the elder asks where he came from, and he says he hid there because enemies killed all his people in a day; she invites him home and he accepts.

The man says he came into the cavern to conceal himself from enemies after all his people were killed in one day.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25904-26000 confidence: medium

When Hodadenon asks where tobacco abounds, the sister says it is distant and impossible; she says the long lodge was once full of kin and many brothers, now lost in the tobacco region, which is full of female sorceresses.

The needed tobacco is distant; the sister says the region is full of female sorceresses and that many brothers were lost there, but Hodadenon says he will attempt to obtain it.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25904-26000 confidence: medium

The next morning Hodadenon asks whether the path leads directly south; the sister confirms this and describes old fire sites with forked rods or crotched sticks holding stale bread, where he too must affix bread by custom.

The sister describes a southward route marked by places where fires were kindled and where forked rods hold stale bread, and says Hodadenon must add bread according to custom.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25904-26000 confidence: medium

Hodadenon walks around the lodge with his pack and murmurs through the day, then reenters in the evening saying he did not start and expects to start tomorrow.

Hodadenon appears to set out with his pack but spends the day circling the lodge and returns, saying he did not start and will try again the next day.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 26002-26095 confidence: medium

The boy takes up his pack, asks his elder sister whether the path leads directly south, leaves the lodge, and she later says he is to be pitied and may not be seen again.

The boy departs from his elder sister, follows a southward path described as full of difficulties, and survives successive encounters at marked campsites and hostile beings.
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Seneca Fiction, Legends, and Myths BIWITT / UBOBNDB / CUBTIN,! / LEQBKD8; lines 41761-42232 confidence: medium

The elder tells his nephew to go again and listen at the place where a valley-cliff stands; the nephew starts out.

The elder twice sends the nephew out to a marked place to listen, and the nephew returns or continues the listening mission.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 32716-33354 confidence: medium

The youth says the equivalent of 'so be it,' prepares or handles items glossed as bark, poker, knife, fire, dish or bowl, hominy, hulled corn, and bread, and sets out for the made clearings.

The youth starts out for the clearing, works there, and then returns to the lodge where the elder is present.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 33357-34005 confidence: high

The great child gets his bow and arrows, departs, runs, and begins tracking the uncle.

The great child takes bow and arrows, departs from the lodge, and follows the uncle's trail through the forest for three nights.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 34664-35363 confidence: medium

The human speaker calls, in effect, 'Come, now, hither,' addressing wild geese; the geese come and alight along the side of the canoe.

A human summons wild geese, the geese alight by and attach themselves to the canoe, and the canoe goes toward an island.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 35365-36109 confidence: medium

After the dive, the human being takes up or carries away the great child's clothing or belongings, calls 'my slaves,' and has a canoe put or pushed into the water.

After the great child dives, his clothing or belongings are taken away, a canoe is launched, and others paddle away.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 37575-38092 confidence: medium

The ancient figure runs to a place where a canoe lies; the glosses include references to a canoe, water, and a lake-side location.

The passage places a canoe at the lake or water and describes movement over the lake, followed by an order to turn back that is not obeyed.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 38095-38498 confidence: low

Wild geese vocalize, are told to come away at once, and a departure is described toward a bank or shore where a lodge stands; surprise is also noted.

Near the end, the wild geese are told to come away at once and a departure toward a bank or shore is described.
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Seneca Fiction, Legends, and Myths BSWITTJ / HSWITTJ / HEW ITT J / CUSTIW; lines 15506-15596 confidence: medium

The section is titled “The Moose Wife.” A young man living with his mother goes deep into the forest for a year of hunting, builds a cabin, hunts daily, and accumulates cured meat before a promised visit home.

The young man’s original plan is to return to visit his mother after a year, and the wife helps prepare his departure by making moccasins, arranging meat, and taking him to the river route.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31454-31557 confidence: medium

Wild Cat had a grandson who was a child when the Eagle man visited; by the time Wild Cat is devoured, the grandson has grown up and remembers him.

The grandson grows up remembering his grandfather and sets out eastward to discover what became of him.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31560-31671 confidence: medium

The grandson reaches the Eagle people's mountain dwelling; they say his grandfather was expelled and rolled down to the Wolf tribe; the old chief warns him to return home or he will lose his mind and become someone else.

The grandson seeks his grandfather and later people of his own tribe while passing through Eagle, Wolf, Panther, and hunter-associated settings.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31878-31961 confidence: medium

While planting, the nephew hears the uncle sing, 'Now ... I believe that I have arisen'; he runs back, restrains him, and gives him water after the uncle says he was thirsty.

The uncle repeatedly sings that he has arisen; after the nephew restrains him once, roots holding him down break and he disappears from the lodge.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31878-31961 confidence: medium

The nephew mourns, examines the ground, finds the uncle's deep tracks, learns they lead directly west, and resolves to follow them.

The nephew finds the uncle's deep westward tracks, resolves to follow them, and travels for three days through forests to a lake shore.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 25011-25106 confidence: medium

When autumn comes and men go to their hunting grounds, the husband asks his mother to prepare provisions and says his wife and child will accompany him.

Autumn arrives, capable men go to hunting grounds, and the husband departs with wife, child, and provisions for his hunting camp.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 25194-25284 confidence: medium

The strange woman thanks the hunter's wife, drags the body far away, says she wanted her child to see her father, and states that she and the child will return to distant forest kinsfolk.

After the husband's death, the strange woman says she and her child will return to their distant forest kinsfolk and then disappears into the forest; the hunter and his wife also return home afterward.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 25286-25375 confidence: high

The youngest son tells his sister they must follow their father's path; in winter, on a trail in light snow, he dashes his tiny cur against the ground, it becomes a very large dog, and he sends it away.

The youngest son tells his sister they must follow their father's path, and the brother and sister travel together in winter.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23094-23199 confidence: high

The grandson asks where their kinsmen are; the grandfather says they went far away to the place of a great beast, impossible to reach in seven years, and points toward a spring of water where the beast lives and former kinsfolk perished.

After hearing of distant kinsmen and a great beast at a spring, the youth declares he will go and begins a long journey with bow and arrows.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23201-23300 confidence: high

The youth asks his grandfather for the direction to the great animal's lair; the grandfather warns of a shrinking path, a seven-year journey, and flesh-eating beings at the spring.

The youth seeks directions to the great animal's lair and the spring, and the grandfather describes a shrinking path, seven-year distance, and deadly inhabitants.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23302-23410 confidence: high

The living grandfather decides to kill the sleeping youth, takes a bow and three arrows, crosses to the opposite side of the fire, shoots the youth in the back, and lies down again. The youth wakes, finds the arrows, decides to go far away, and leaves with the things from the dead grandfather while the living grandfather weeps.

After finding three arrows in his back and concluding his grandfather has killed him, the youth leaves home and goes far away.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23412-23503 confidence: high

Honenhineh returns from hunting without game while the other brothers return with large packs of meat, furs, and skins; he lies silently and later unpacks and hangs up their goods.

Honenhineh returns without game, fasts rigorously, says his hunting land is deserted of life, and departs northward to hunt.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23587-23694 confidence: medium

At night the brothers return to the lodge one by one, all except the eldest, whose absence is noted.

The next younger brother leaves the lodge to seek the missing eldest brother and follows his trail through the passage.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23697-23790 confidence: high

Honenhineh's brothers suspect harm has come to two brothers; one remaining brother leaves after the morning meal on the northward trail and follows tracks.

A remaining brother leaves alone on the northward trail to seek two missing brothers and follows their tracks through the landscape.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23887-23974 confidence: high

Little Burnt Belly says the missing brothers have not returned, prepares to follow their trail, takes bow and arrows full of orenda, fasts, and uses medicine for clear vision against the suspected wizard.

Little Burnt Belly departs from the lodge after ritual preparation to follow the trail of his missing brothers.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23977-24073 confidence: medium

Godasiyo decides that deadly conflict can be avoided by removing with her adherents; they agree to emigrate and ascend the river in birch-bark canoes.

Godasiyo leads an upstream canoe migration, but the people split at the forks of the river after disagreement.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24075-24168 confidence: high

A young hunter pursues a large raccoon; after it disappears, he follows its tracks in snow to a large river with high rocky banks and to a cavern mouth in the bank.

The hunter follows a raccoon and its tracks until they lead him into a downward cavern passage and onward into a different country.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13150-13237 confidence: medium

Doonongaes thinks about regaining control of his lake and dreams of a man who says the people of orenda know about the fight, fear Tsodiqgwadon, and will arrive at sunrise.

A dream messenger warns Doonongaes to leave before sunrise and go to Tsodiqgwadon, whom the people of magic power fear.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13240-13330 confidence: medium

Tsodiqgwadon brings Doonongaes to a filthy, ugly-looking Hanondon woman and then to a dirty, deformed Hawiqson(t) woman; Doonongaes says he must live with them because Tsodiqgwadon is ruler there.

After being assigned two undesirable women, Doonongaes says Tsodiqgwadon has treated him badly, leaves during the night, and travels south for ten days and nights.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13418-13510 confidence: medium

Hostoyowanen tells Doonongaes not to stay, says he does not want him to die there, and tells him to run southward; Doonongaes runs and sleeps in a hollow tree.

Doonongaes is warned to go southward but decides to go westward, then later runs southward after the spring-water reflection frightens him.
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Seneca Fiction, Legends, and Myths CUBTIK / SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS; lines 21908-22006 confidence: medium

The passage opens the Seneca legend and states that two brothers lived together in a village lodge; the time of the story is autumn.

The brothers leave their village lodge for a distant forest and camp three nights before reaching the hunting place.
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Seneca Fiction, Legends, and Myths CUBTIN. / CDBTIN, / BXWITT. / BBWITTJ; lines 22713-22815 confidence: medium

The passage says it is doubtful the young man will return in health and peace because many difficulties and dangers fill the way.

The youth leaves after warnings, asks for orenda, follows a route of ten fireplace-marked camps, returns for clarification, is judged immune to sorcery, receives a new name, and continues to the tenth camp.
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Seneca Fiction, Legends, and Myths CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS / BIWITT / UBOBNDB; lines 40281-40378 confidence: medium

After the morning meal, Doadanegen and his wives eat on one side of the fire while the old man sits opposite; the old man tells the nephew to begin traveling over the earth and to be careful.

After marriage, grooming, renaming, and the morning meal, the old man tells the nephew to begin traveling over the earth and to be careful.
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Seneca Fiction, Legends, and Myths CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS / BIWITT / UBOBNDB; lines 40381-40516 confidence: high

A mother tells her daughters to go after Doadanegen to secure him for a husband, and says the eldest daughter will be the first to go in quest of him.

The mother orders the daughters to seek Doadanegen as a husband, chooses the eldest to go first, and sends her toward the distant place where he moves.
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Seneca Fiction, Legends, and Myths CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS / BIWITT / UBOBNDB; lines 40712-41024 confidence: medium

The interlinear section headed as the legend of Doadanegen and Hotkwisdadegen describes a lodge, named figures, and an uncle-nephew pair who hunt, eat meat, and dwell together where no one else dwells.

The interlinear section describes an uncle-nephew pair dwelling and hunting together in an isolated place, then an older figure directs the nephew to go to a stream-washed bluff to listen for something.
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Seneca Fiction, Legends, and Myths CUSTIW / J LEGENDS 363 / HBWITT / HSWITTJ; lines 16877-16966 confidence: high

A woman and a beautiful younger woman, both Wadi'oniondies, enter the lodge; one says she came to take Okteondon home, but Haient'hwus tells him to wait for friends who will escort him.

After escorts arrive, Okteondon leads them away and instructs them to step in his tracks across deep snow.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5367-5462 confidence: high

The youth tells the uncle he used the small chestnut piece; the uncle says this kills him because it is the only food he can eat and only someone with great orenda can obtain it.

The uncle says the chestnut is the only food he can eat and cannot normally be obtained; the youth sets out toward the sunrise to get more.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5662-5751 confidence: medium

The sisters again say she smells strongly of a man, threaten to keep her from the lodge, and she replies that if she marries her husband will take her to his own lodge.

The youngest sister decides to accept the young man as husband, anticipates leaving her sisters' lodge, and departs when barred from entering.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5954-6062 confidence: medium

The old man dresses with new feathers, face paint, and new moccasins, says he will see the world on a long journey, and the boy asks to go with him.

In the next tale’s opening, the old man dresses for travel, says he is going to see the world on a long journey, and the boy asks to go with him.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 6064-6153 confidence: high

The boy asks his mother if he may go; she agrees and gives him new moccasins for the journey.

The boy receives permission, moccasins, adornment, feathers, bow, and arrows before setting out with his old friend.
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Seneca Fiction, Legends, and Myths FICTION / BSWITTJ / HSWITTJ / HEW ITT J; lines 15103-15196 confidence: medium

The youth covers his grandmother on a deerskin and warns her not to look; he sings for animals, which run toward him as he shoots arrows.

The youth warns his grandmother not to look or he will leave forever; when she looks through the smoke-hole, a white deer carries him away.
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Seneca Fiction, Legends, and Myths FICTION / BSWITTJ / HSWITTJ / HEW ITT J; lines 15103-15196 confidence: high

The grandmother looks through the smoke-hole; a great white deer carries the youth away on its antlers, other animals follow, and she finds killed game but no grandson.

A great white deer springs over the other animals, takes the youth on its antlers, and runs into the forest with him.
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Seneca Fiction, Legends, and Myths FICTION / FICTION / BSWITTJ / HSWITTJ; lines 14818-14911 confidence: medium

An aged grandmother and her grandson live alone in a forest lodge. She gives him the bow and quiver formerly used by his uncle, killed by a great witch, and tells him not to go northward.

The grandmother repeatedly forbids northward hunting, explains that dangers are there, and the young hunter later disobeys and turns north.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 18774-18849 confidence: medium

The men go into a deep forest for ten days, with no women present, taking medicine to vomit and bathing, swimming, and washing each day.

Before traveling to Cherokee country, the male party performs ten days of vomiting medicine, bathing, swimming, and washing.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19525-19611 confidence: medium

A man warns the boys not to go far from the lodge because trouble will come; after he leaves, they start off.

The boys are warned not to go far because trouble will follow, but they leave and are drawn into danger.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19809-19854 confidence: medium

The old man, chief of his people, calls council and asks for a volunteer to learn the size of the world; a young man volunteers and is told to report about his journey when he returns.

A chief calls council to seek knowledge of the world’s size; a young man volunteers, departs, and is expected to report on his return.
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Seneca Fiction, Legends, and Myths HBWITT, / BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ; lines 30955-31054 confidence: high

The chief says two ambassadors should go to the neighboring enemy tribe to ask whether they are willing to settle difficulties and make peace.

Two volunteers are commissioned to travel to a foreign enemy land and ask whether the enemy will settle difficulties and make peace.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28162-28239 confidence: medium

Dehaenhyowens says they must seek their people; they go east, see village smoke, enter a lodge, and ask about the tradition of thirty warriors led by Dehaenhyowens and Gaenhyakdondye traveling toward sunset along the path of the Sun; the lodge master refers them to an old woman.

A tradition is recounted in which thirty warriors led by Dehaenhyowens and Gaenhyakdondye went toward sunset along the path of the Sun and never returned.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28241-28325 confidence: high

The old man says he remembers: young men about sixteen years old, reported as thirty in number, formed a war party, bound themselves by oath or vow, and gathered the community at the Long Lodge.

The young men organize, bind themselves by oath, notch the stick, renounce kindred and lives, and publicly announce departure.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11056-11147 confidence: medium

When the stranger returns, she dresses well and follows him; he points to a hill as the place beyond which he lives, and when she thinks of turning back he says she is his and they are going home.

The young woman follows the stranger toward his home beyond a hill, thinks of turning back, and continues after he says she is his.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11697-11767 confidence: medium

The elder brother hears turkey noises from the roof and believes the younger brother has turned into a turkey; the younger brother warns that a woman is coming and says he will follow if the elder goes with her.

Turkey Brother warns the elder not to accompany the woman and says evil may happen, but the elder goes west with her anyway.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16093-16194 confidence: medium

The grandmother says the six aunts and many others were beheaded after losing dice games to an old woman and her son; the boy resolves to kill them and receives moccasins and a flying-squirrel skin pouch.

After learning of the beheaded aunts and other victims, the boy leaves home, travels west, enters dangerous head-stake contests, and wins.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16296-16391 confidence: high

The Hongak woman bears a son each year until there are ten sons, and the passage lists their names in birth order.

After ten sons are born, Hagowanen reflects that he has many children and sails away across the Big Lake.
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Seneca Fiction, Legends, and Myths HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION; lines 3250-3348 confidence: medium

A hunter says he will go farther than usual to hunt elk; the leader warns him to be careful and not to go far beyond the usual bounds because evil may come.

The hunter disregards the leader's warning not to go far beyond the usual bounds, after which he becomes isolated and encounters danger.
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Seneca Fiction, Legends, and Myths HEWITT. / S5SJ LEGENDS 587 / HIWITT. / BBWITT.; lines 27212-27305 confidence: high

Dehaenhyowens resolves to travel into the distant West through the region of the path of the sun, arranging a feast to announce his purpose of going to the end of the earth to kill unknown men and take scalps as war tokens.

Dehaenhyowens resolves to go into the distant West through the region of the path of the sun, and the war party departs toward the place of sunset.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13600-13693 confidence: medium

Doonongaes stays a year with the old woman, announces that he is going to the southern end of the earth, is told to return by way of her hut, and leaves wampum with her because he can get it by crying.

Doonongaes leaves to see the southern end of the earth and is later sent to the northern end or edge of the earth to find Deanohdjes.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13791-13881 confidence: medium

Doonongaes strikes the unresponsive old man; the old man says Deanohdjes lives "in the middle of the ice lake," says his tracks may be followed, and is identified as a white bear.

Doonongaes travels through extreme cold to the middle of an ice lake to find Deanohdjes and deliver a message summoning him to a great council.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14383-14477 confidence: high

Haiwanenqgwi sets out for Sun Island, meets Tkwendahen Niohsiowesiohden, says Tsodiqgwadon has sent notice of a council at Broken Land in eight days, and receives agreement that they will attend.

Haiwanenqgwi is repeatedly sent out by Tsodiqgwadon to notify peoples and beings of a council at Broken Land, returns after one circuit, and is sent onward again.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14479-14571 confidence: medium

Tsodiqgwadon sends Haiwanenqgwi east to a great island; at the water at the end of the earth he walks on air to Tgawenosdenh, notifies many kinds of people, and returns.

Haiwanenqgwi repeatedly leaves home and travels by air to remote regions, including the end of the earth, a far northern place, and the southern end of the earth.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14479-14571 confidence: medium

The Genonsgwa tale begins with a warlike village, a strange boy of unknown origin who grows up neglected, and his refused but persistent attempt to join a warpath party of twenty men.

The young man, disliked and refused by others, declares he will join the warpath expedition anyway.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12003-12095 confidence: high

The nephew decides to leave and has secretly made circular paths around the lodge until they form a circuit of three days' journey.

The nephew plans to leave the uncle's lodge, prepares paths and a distant lodge, sends his wife ahead, and follows her.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12199-12303 confidence: high

One boy proposes going to another part of the world; the father says their mother has become a man-eater and permits the boys to escape; the boys start westward with the dogs while the father plans to go southward.

The boys and father leave their home because the mother has become a man-eater who may consume them and pursue them.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12199-12303 confidence: medium

The boys had told the father to go south to powerful uncles; the dogs tell him to flee, saying that when the meat is gone the Head will fly in the direction of her people, and that they will detain her as long as possible.

The boys direct the father southward to powerful uncles who may help him escape, and the dogs repeat this advice as the Head pursues.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 19857-19960 confidence: high

A second man is sent after dissatisfaction with an earlier report; he is gone four months, reaches the White Country, travels there two months, and says he could not have lived if he had gone farther.

Several travelers are sent out one after another, travel as far as they can, and return with reports about the White Country and beyond.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 19857-19960 confidence: medium

A granddaughter mocks the hunter as poor and nicknames him All-kinds-of-trees because of his bark medicines; her grandmother defends him as a good man and wishes he were the granddaughter's husband.

The grandmother encourages the young woman to go after the hunter; she follows his trail and, while sleeping beside a log, hears an approaching pleasant voice.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20257-20358 confidence: medium

A young man angrily objects that the tree's fruit is their only food, then shoves the sick young woman with his foot so that she falls into the dug hole.

The young woman falls from the sky-world through the tree hole into a world that is entirely water and has no land.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20540-20629 confidence: high

The passage states that the wife has become a cannibal who would eat the man and dog; the man and dog flee, and the hunter places the dog in a hollow tree, telling him to become punk.

The hunter departs in flight because his wife has become a cannibal and seeks to devour him.
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Seneca Fiction, Legends, and Myths HSWITTJ / HEW ITT J / CUSTIW / J LEGENDS 363; lines 15599-15700 confidence: medium

Back home, marriage pressure increases; a beautiful stranger appears, his mother urges the match, and he yields. The wife in the woods prepares to leave with the children, weeping.

The first wife leaves with the children; despite her objection, the boys leave signs by hacking trees, shooting arrows, and leaving camps marked by fires and moccasins.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 20728-20835 confidence: medium

At the spring, a man tells the woman her husband will go into the ground tomorrow and is magically powerful and evil.

After learning that her husband is magically powerful and evil, the woman departs from the lodge with the help of the spring man and repeatedly evades pursuit.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17730-17816 confidence: high

Hadjowiski enters a lodge while his wife listens outside; she hears a woman tell him to stay there next time and not return home, and he agrees.

The wife discovers Hadjowiski's other relationship, announces that she will not remain, and leaves home.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17819-17912 confidence: medium

Men cut around the tree roots; when the last root is cut, the tree sinks from sight. The chief orders the dreaming woman cast into the dark, apparently bottomless hole, and she falls for a long time.

After the tree disappears, the chief orders the dreaming woman cast into the dark hole, and she falls from the sky world into the sky above this world.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18524-18599 confidence: medium

The youth brings home a bear; the grandfather says his voice change shows manhood and forbids him to hunt eastward, where wicked women killed their people through sorcery.

The grandfather forbids hunting eastward, but the young man later changes course from south to east despite the warning.
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Seneca Fiction, Legends, and Myths LEOEND6 / CUKTIN,! / UBGBKDS / LBOENDB; lines 45240-45738 confidence: medium

The old woman says to take courage, states that the maiden will overcome him and bring Two Feathers Together, and says she trusts the maiden.

The old woman commissions or encourages the maiden to overcome and bring back Two Feathers Together, after which the maiden departs toward his dwelling area.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4682-4779 confidence: high

After repeated visits, the boy beats the drum loudly enough for his grandmother to hear; when scolded, he asks about his family, and she says Deadoendjadases, a far-eastern man who carries off and devours people, ate them; the boy asks for four pairs of moccasins to fetch them back.

After hearing that Deadoendjadases has eaten the family, the boy asks for four pairs of moccasins and travels east for many days and nights to confront the situation.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4880-4966 confidence: medium

The uncle tells Hat'hondas to spit; the spittle becomes wampum beads, and the uncle says he will always spit wampum from the pipe. He gives directions eastward, a bow and never-missing arrows, and the rule to travel alone.

The uncle sends Hat'hondas directly east to a trail toward the hickory tree, gives never-missing arrows, and warns him not to keep any man company.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 4291-4386 confidence: high

The uncle says the elder nephew is old enough to marry and should seek a wife from a chief who has three excellent daughters; the nephew agrees.

The uncle sends the elder nephew away to seek a wife from a chief’s daughters and later describes the destination as a six-year journey to the west.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22614-22710 confidence: high

After returning home, the uncle tells the nephew that he has grown to manhood and that marriage must now take place.

After the nephew reaches manhood, the uncle sends him on a ten-day eastward journey through dangers toward a marriage challenge.
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Seneca Fiction, Legends, and Myths S5SJ LEGENDS 587 / HIWITT. / BBWITT. / HBWITTJ; lines 27410-27500 confidence: medium

They see a multitude on a playground. Gaenhyakdondye says they agreed to “forsake our kindred and our lives,” volunteered by “notching the rod,” and must “follow the path of the sun to the last.”

Gaenhyakdondye says the travelers forsook kindred and lives, volunteered by notching a rod, and resolved to follow the path of the sun to the last.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 751-845 confidence: high

Some former people or gods remain unchanged, do not participate in the struggle, and either go above the sky or sail westward beyond the sky boundary to a pleasant region where they live in delight; the passage compares them with detached gods of classic antiquity.

Unchanged former people go above the sky or sail westward beyond the sky boundary to a pleasant region where they live in delight.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 944-1044 confidence: medium

A smaller party leaves earth, either beyond the sky to the upper land or by boats over the ocean to the West beyond the setting sun, and lives free from pain, disease, and death.

A smaller party leaves earth either beyond the sky to the upper land or in boats over the ocean to the West beyond the setting sun, living free from pain, disease, and death.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ / FICTION; lines 12494-12585 confidence: medium

Doonongaes says he is going on a long journey and tells Skahnowa to be faithful; if he finds a trespasser, he is to kill and eat him.

Doonongaes announces a long journey and travels westward day and night for a month before reaching the lodge.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ / FICTION; lines 12588-12680 confidence: medium

The elder sister says she is overpowered by orenda; the younger sister drives a flint knife into a neck joint, retrieves a strip of Djainosgowa skin described as their magic-power container or fetish, and the sisters flee from the end of Doonongaes' tail beside the straight trail.

The women flee from Doonongaes, jump from the end of his tail, and travel beside the straight trail; Doonongaes later tracks them but loses the trail.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497; lines 22009-22110 confidence: medium

The younger brother asks the elder to make two pairs of moccasins and says he will carry two ears of parched corn; the elder stays up all night making the moccasins.

After preparation with moccasins and parched corn, Hayanowe leaves for the appointed race, chooses an eastward course, camps overnight, and resumes the ordeal in the morning.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497; lines 22313-22401 confidence: high

The uncle tells Gajihsondis to come down, says the boy has killed him, explains that he had hidden food preparation because the boy had no sense, and says hunger will kill him because no food is left.

After the uncle says his remaining food is gone, the boy asks where the food is found and resolves to travel west along a dangerous path to obtain Chestnut.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 30231-30325 confidence: high

The young man tells the old woman, addressed as mother, that they will return after one night; after arriving home he tells his sister to prepare to escape, with her leading and him remaining behind.

The brother and sister coordinate an escape, with the brother staying behind while the sister departs, and the dog helper is also called their brother.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona A SONG OF THE DOCTOR WHOSE SNAKE THREW DOWN THE VAHAHKKEE / THE STORY OF SOHAHNEE MAHKAI AND KAWKOINPUH / NOTES ON THE STORY OF SOHAHNEE MAHKAI / THE STORY OF PAHTAHNKUM; lines 4449-4550 confidence: medium

In his speech, Pahtahnkum describes childhood treatment, his mother crying and telling him about his father's death, the story entering his heart, receiving help from a doctor, and wanting revenge on his father's slayers.

The boy says his mother's story of his father's death entered his heart, that he sought help from a doctor, wanted revenge, and imagined going to war in Apache land.
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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 104-205 confidence: medium

The narrator and Wood decide that the narrator will visit the Gila River Reservation to get the myths from the old seeneeyawkum in person, while Wood returns home to act as host and interpreter.

The narrator travels to the Gila River Reservation to obtain myths in person from the old see-nee-yaw-kum, with Wood as host and interpreter.
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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: medium

Six bands are named in sequence, with alternating red and white/yellow colors; the names are explained as father-names.

The passage lists six bands in order, gives their colors, and explains their names by reference to fathers before their departure to earth.
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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: medium

The group camps at White Earth and Black Mountain, sings, wears war-bonnets, performs war dances, then travels slowly for years while hunting and sending scouts and spies ahead.

After passing through, the people camp at White Earth and Black Mountain, dress for war, sing, and dance war dances before continuing their long journey.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF SUPERSTITION MOUNTAINS / EE-EE-TOY'S SONG WHEN HE MADE THE WORLD SERPENTS / NOTES ON THE STORY OF THE FLOOD / THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI; lines 1619-1732 confidence: high

He has a dream he wants fulfilled, attends a young woman’s ceremonial dance, and hears a singing doctor, but is disgusted with both.

The boy wants his dream to come true, rejects local dance and medicine-song as insufficient, leaves home, and later recognizes the whirlwind encounter as what he was seeking.
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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 1224-1233 confidence: high

People play together, kick one another “as the Maricopas do in sport to this day”; the Apaches become angry and say they will leave for the mountains and dream good dreams.

The Apaches become angry and declare they will leave the others and go into the mountains.
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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

After Tobacco leaves, there is no rain at corn-planting time, no corn is planted, the people say Tobacco had power, scold Corn, and send for Tobacco to bring rain again.

After Tobacco leaves, the passage says no rain comes during corn-planting time, no corn is planted, and the people seek Tobacco's return for rain.
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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 5625-5747 confidence: high

Corn and Pumpkin had gone east for many years, leaving the people without them; they return first to Tahtkum, then near Blackwater at White Thin Mountain, and then to Gahkotekih / Superstition Mountain.

Corn and Pumpkin leave for the east, the people lack these foods, and they later return through named places; Corn also repeats departure and return later.
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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 5625-5747 confidence: high

Tobacco later has a baby described as a little crooked-necked pumpkin; children find it behind a mat, play with it as a doll, drop it, and break its neck.

When children break the pumpkin baby's neck, Corn becomes angry, leaves his wife, and goes east again.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 2993-3086 confidence: medium

In the section on the expedition to Adobe Walls with Kit Carson, Ute, Apache, soldiers, and Mexicans start from Cimarron, go down Canadian River, find enemy tipis and camps, send observers, and later see campfires.

The Kit Carson expedition starts from Cimarron after the enemy, fights at enemy camps, takes horses and goods, and comes back to Cimarron where participants dance.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 3089-3172 confidence: medium

The party rides through named locations, including places translated as "tree stands," "brown willows," and "yellow river," sleeping at each, and reaches Bosque where Maxwell lived.

The party departs through a long sequence of named camps toward an enemy, finds only traces, then returns without seeing the enemy.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 3269-3362 confidence: medium

A fall camp moves onto the plains for buffalo, camps at the Canadian River and named places, kills bulls ahead of the herd, brings back meat, and hears the chief instruct the group to stay two days and prepare before moving toward the buffalo.

The camp moves east after buffalo, and in the later account the narrator starts away with a hunting party.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 3456-3550 confidence: medium

The narrator camps for deer, kills deer every day near camp, packs meat with two horses, and Navajo visitors come on horseback during winter to eat and take meat home.

The narrator repeatedly goes out from camp to hunt, kills deer, butchers or packs the meat, and returns or brings the meat home.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 648-739 confidence: medium

In 'Naiyenesgani takes his Leave,' he comes to the center where the heart of the world lies, gathers the people, asks about how people should live, stands with black flint armor blowing in four directions, invites men who know magic to try their powers on him, makes their missiles fail, blows his breath so they fall, and says people will not live by such things.

When about to go away, Naiyenesgani stands at the center where the heart of the world lies, tests magic power, and states that people will not live by such powers.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 741-837 confidence: medium

The speaker calls the place the heart of the world, says he is going away to his grandmother, says he has rid the world of monsters, promises to return when the people are few so all may die together, and says he made the world strong for them.

Naiyenesgani announces he is going to his grandmother and says he will return when the people are few so all may die together; an editorial note says the grandmother and grandson will return to share the fate of extinction.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 252-342 confidence: medium

The boy asks his grandmother where his father lives; she says not to speak of him because he lives in a dangerous place, and she refuses after repeated questions.

Naiyenezgani asks about his father, is warned that the father is dangerous, and departs toward the father’s house associated with the Black Sun/Sun.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2803-3021 confidence: high

The woman says she is going far away toward the north, asks that people pray to her where she lies down for the largest buck deer, and says a long-footed deer track will show where she has gone.

The woman states that she is going far away toward the north and that a long-footed deer track will show where she has gone.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2803-3021 confidence: medium

Song VI says the speaker came where the Sun and Dipper look at each other and where two tame male deer came down. Song VII names Panther Boy and the girl Walks-on-the-water going together and crossing forked mountains of directional materials; the remainder was not obtained.

Song VII says Panther Boy and Walks-on-the-water go together and cross forked mountains associated with the east, south, and west, with the remainder not obtained.
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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 pollen with which people everywhere should pray to him only; after making many languages, he directs them to go their several ways and scatter over the earth while he goes above to live.

After making many languages, the chief directs the people to go their several ways and scatter over the earth.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3573-3662 confidence: high

In the tale titled 'The Sisters are lured by a Flute,' two sisters hear a pleasing sound and encounter red bird, Quail, dove, and Road-runner, rejecting each call as not the sound they seek.

Two sisters hear a pleasing flute and leave to find the source.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3665-3758 confidence: medium

A section headed as the second version of “The Sisters are lured by a Flute” begins; two sisters gathering wood hear pleasing singing and come to Woodrat’s house, where he denies being the singer.

The two sisters are gathering wood when they hear pleasant singing and leave to find it.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4219-4308 confidence: high

The stranger returns on a horse; the resident wants to live with him, and the stranger tells him to follow the horse’s track to find the way.

The resident chooses to go after the stranger and is instructed to follow the horse’s track to find the way.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 702-782 confidence: medium

Naiyenezgani asks his grandmother where Ts’innagole lives; she warns that it is dangerous; he puts on a war coat and places Delgit’s brains, blood, manure, and bones with his clothing before departing.

The protagonist asks about Ts’innagole, is warned that it is dangerous, prepares himself, and starts away.
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The Mountain Chant: A Navajo Ceremony A NAVAJO CEREMONY. / CONTENTS. / NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS; lines 144-182 confidence: low

Figure captions list AkÃ¡ninili ready for the journey and the great wood pile.

The caption says AkÃ¡ninili is ready for the journey.
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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 1431-1504 confidence: high

Ceremonies introduced by Dsilyi` NeyÃ¡ni continue for four days; on the fifth day, two akÃ¡ninili couriers are proposed, one north and one south, to invite neighboring groups to the great dance. The journeys are long, and no young man volunteers.

The community selects and sends two akÃ¡ninili couriers with messages to northern and southern camps for the great dance.
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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 1431-1504 confidence: medium

White earth and charcoal are ready for painting the akÃ¡ninili; young men paint and adorn the two couriers. The medicine man sends them with messages and tells them to blow their whistles four times. TlÃ Â¢esÃ§Ã¬ni goes north and IndsiskÃ Ã¯ south.

White earth and charcoal are prepared, and the two couriers are painted and adorned before being sent with instructions.
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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 1506-1592 confidence: medium

The two couriers return from north and south, enter the medicine lodge, give bags to the medicine man, remain silent amid laughter, wash off paint, and reveal hot baked corn and noÃ§Ã¡` in their bags.

The two couriers travel in opposite directions, return to the lodge, and later give complementary accounts of northward and southward errands.
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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 1683-1771 confidence: high

Dsilyi` NeyÃ¡ni and his younger brother go deer hunting to make deer masks; on the Black Mountains he sees holy ones, says gods come for him, bids farewell, and connects his future presence with thunder, showers, harvest, birds, and grasshoppers.

Dsilyi` NeyÃ¡ni sees holy ones, says gods come for him from holy places, bids farewell, and then vanishes.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 2019-2120 confidence: high

On the sixth day at five in the morning the whistle sounds; couriers are to be dressed and sent on their way, and a large picture is to be painted.

The couriers are dressed and sent out, given recognition objects, route instructions, messages, and authority to offer gifts, and are identified as coming from a holy place.
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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 283-364 confidence: medium

A family of six lives near Dsilyi`-qojòni in the Carrizo Mountains, moves locally, and subsists on hunted small animals and gathered seeds.

The family moves from place to place, intends to go toward the La Plata Mountains for food, and later leaves the barren area for the San Juan River.
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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 615-693 confidence: medium

The Navajo returns to his mask and arms, is surrounded by Ute horsemen, is threatened by a young warrior's arrow, is spared after an old man speaks, is guarded on the march, denied food, bound, and covered with buckskin at night.

The Navajo is captured, separated from the place where he kept his mask and arms, and forced by Ute horsemen across named places, rivers, plains, and toward a distant encampment.
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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 771-834 confidence: high

QastcÃ¨Ã«lÃ§i/YÃ ybichy enters standing on white lightning, tells the captive he will be whipped to death in the morning, instructs him to pull out four tent pegs and push things through, and tells him to take embroidered bags and tobacco near the fire.

The captive frees himself, exits the lodge, gathers carried goods, and prepares to depart.
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The Mountain Chant: A Navajo Ceremony THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE. / OTHER SONGS AND EXTRACTS.; lines 4285-4367 confidence: medium

In the prophet’s last words, he says farewell to his younger brother, says the yays or gods have come for him from a holy or supernatural place, and says the brother will never see him again.

The prophet tells his younger brother farewell, says gods from a holy or supernatural place have come for him, and says the brother will never see him again.
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The Pima Indians FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY / COYOTE; lines 11500-11615 confidence: medium

Coyote wanders in the West, makes two coyotes from his image reflected in water, names them Sandy Coyote and Yellow Coyote, and sends them on logs across the sea to seek land.

Sandy Coyote and Yellow Coyote are instructed to fetch logs, embark on the sea, and seek land beyond it.
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The Pima Indians FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY / COYOTE; lines 11617-11709 confidence: medium

The brothers resume playing ki°ts. Yellow Coyote loses property, then stakes body and soul; Sandy Coyote wins, kills him, and eats his flesh. Yellow Coyote's pregnant wife later bears a boy. Around age nine, the boy hides deer fat from Sandy Coyote, is searched, and is invited by Sandy Coyote to play ki°ts; the mother warns that gambling caused his father's death.

After Sandy Coyote tries to draw the boy into gambling, the mother warns him and takes him east by night.
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The Pima Indians ORIGIN OF THE HORSE / COYOTE AND THE QUAILS / THE WOMAN AND COYOTE / THE PIMA BOY AND THE APACHES; lines 12251-12303 confidence: medium

The boy and grandmother live by gathering fallen corn grains from others’ grinding; when none is available and she whips him, he says he will go to his mother, while she warns the Apaches will kill him.

The boy states that he knows where his mother is and leaves despite the grandmother’s warning that the Apaches will kill him.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11381-11498 confidence: medium

During war along the Gila, some Salt River pueblo inhabitants flee toward the Colorado, travel to the Gulf of California, turn east and northeast, settle, and are identified as ancestors of Rio Grande pueblo tribes.

Salt River pueblo inhabitants flee during war and are described as settling elsewhere, with descendants identified as Rio Grande pueblo tribes.
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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

An old woman makes porridge for her two grandchildren, warns them not to fight near the water, whips them after they quarrel and spill it, and the children angrily run away.

The children become angry after being whipped, refuse to listen, and run away.
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The Pima Indians THE NAUGHTY GRANDCHILDREN / OOTOTB / CHILDREN OF CLOUD / SKULL AND HIS MAGIC; lines 12489-12503 confidence: high

The boys grow up, ask about their father, are sent east to find him, and meet Wind, their uncle, and Cloud, their father.

The boys grow up, inquire for their father, and are sent east to find him.
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The Pima Indians The Pima Indians / INTRODUCTION / HISTORY / VILLAGES; lines 281-504 confidence: medium

A Pima tradition says Sobaipuris, called Rsa'rsavina or Spotted, came from the San Pedro, drank cactus liquor with a Pima village near the Gila, and later were forced by Apaches to leave San Pedro homes.

The Sobaipuris are said to have come from the San Pedro and later to have been forced by Apaches to leave their homes there.
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The Pima Indians The Pima Indians / INTRODUCTION / HISTORY / VILLAGES; lines 573-635 confidence: medium

Casa Grande is said to have been beset by enemies from the east in several bodies, causing its abandonment.

Casa Grande is said to have been beset by enemies from the east in several bodies, causing abandonment.
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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 Pima Indians WARFARE / SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD; lines 11974-12071 confidence: medium

At about age ten the boys ask who their father is; their mother tells them to look east at white Cloud standing vertically, and says Wind is their father's elder brother on the way to Cloud.

The boys ask who their father is, journey east through Wind to Cloud, are tested and accepted, and later return west toward their mother.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1242-1337 confidence: high

tTt'set calls Searahfeuft, gives him the sack of stars, tells him to pass out first, and he later cuts a small hole so the stars fly out and fill the heavens.

The Sia and related peoples pass into the upper world, and the lower doorway is sealed against pursuing waters.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1339-1424 confidence: medium

Ut'set appoints a corn-clan man as Ti'amoni to take her place, lead the people to the center of the earth, and receive her wisdom, thoughts, heart, and mind.

Ut'set says she will soon leave the people, return to her home below, and appoints the Ti'amoni to be to the people as herself.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1427-1521 confidence: high

Women grinding meal and men returning home exchange accusations and argue over whether men or women could remain apart longer.

Men and women quarrel, divide into opposed groups, the male group crosses a great river, and later returns when the women ask for reunion.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1703-1795 confidence: medium

The boys make shafts; Ma'asewe asks where to find eagle plumes; the mother says they are at a western canyon brink with a very bad man.

The mother warns against dangerous places, but Ma'asewe repeatedly leaves or plans to leave anyway and persuades his brother to accompany him.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1982-2070 confidence: medium

The mother begs the boys not to go far and warns that in the west a bad antelope will eat them; Ma'asewe later persuades U'yuuyewg to go west despite the warning.

The mother warns the boys not to go far and specifically warns against the western antelope, but Ma'asewe persuades his younger brother to go west anyway.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2618-2697 confidence: high

Po'shaiyanne says, "I leave you, but another day I will return to you," and adds that the village is his for all time and that he will return first to it.

Po'shaiyanne leaves the Sia after the feast, says he will return, says the village is his for all time, and tells the ti'amoni to watch for him.
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The Sia HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS. / THE HUDSON HAY ESKIMO. / TURNEB.1 FOLK LORE. 263; lines 12961-13044 confidence: low

The Nenenots are said to have been driven from a western homeland by wars remembered in tradition, identified as a branch of Cree stock, and pursued by feared enemies until a remnant reached the Height of Land.

The Nenenots are said to have fled ancestral lands after atrocities and pursuit, with only a remnant reaching the Height of Land.
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The Sia OMAHA, PONKA, AND KANSA BELIEF IN A WAKANDA. / SEVEN GREAT WAKANDAS. / INVOCATION OF WARMTH AND STREAMS. / PRATER TO WAKANDA.; lines 19173-19195 confidence: medium

Prayer to Wakanda was not made for small matters, but only for great and important undertakings such as war or starting on a journey.

Prayer to Wakanda is reserved for major undertakings such as war or beginning a journey, and a traveler prays before leaving.
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The Sia POLKIX)RR. / POLKLORK. / POLKLORR. / POLKLORR.; lines 16715-16814 confidence: medium

A young man tells his old father that he dreamed a deer asked him to live with them; the father calls it a good sign for hunting, and when the young man hunts, a young doe asks him not to fire because her father sent her to invite him to live with the deer forever.

A young man dreams that deer ask him to live with them, and a doe later confirms that her father sent her to invite him to live with deer forever.
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The Sia POLKIX)RR. / POLKLORK. / POLKLORR. / POLKLORR.; lines 16817-16866 confidence: high

The young man says he lives on deer and needs tent, fire, and water; the doe replies that they have fire, water, meat, lasting life, and enough deer for his father, and the man consents to go.

The young man agrees to leave with the doe, abandons several human possessions, and is later said by his father to have gone to live with the deer.
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The Sia POLKIX)RR. / POLKLORK. / POLKLORR. / POLKLORR.; lines 16817-16866 confidence: medium

The doe points to a large hill as home, tells the young man to leave his mantle, snowshoes, and arrows while keeping the bow, and identifies a big valley as their path.

Before going on, the young man leaves his deerskin mantle, snowshoes, and arrows but keeps his bow; the abandoned objects later mark his departure for his father.
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The Sia POLKIX)RR. / POLKLORK. / POLKLORR. / POLKLORR.; lines 16868-16914 confidence: medium

The episode is introduced as the wolf’s daughter going to seek her lover; the old mother wolf says the daughter must look for her lover or the family will starve because her brothers cannot kill deer.

The daughter is sent out and leaves early in the morning to look for the otter, whom her mother has named as her lover.
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The Sia POLKIX)RR. / POLKLORK. / POLKLORR. / POLKLORR.; lines 16916-17002 confidence: high

The wife’s brothers say the otter brother has a white mouth; the otter says he is leaving, takes two otter children, goes to the lake, disappears under the ice, and is never seen again.

After the white-mouth remark and his complaint that the brothers would make a fool of him, the otter leaves the wife, takes otter children, and disappears beneath lake ice.
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The Sia POLKLORR. / THC HUDSON BAY ESKIMO / FOLKLORE. 335 / TURNKR.J FOLKLORE. 339; lines 17283-17338 confidence: medium

The beaver directs the man to remove his clothing and leave it on the bank; he follows into the water without feeling it, swims to the beaver’s home, enters, and receives food he does not recognize as willow bark.

The Indian removes his clothing, leaves it on the bank, follows the beaver into the water, and reaches her home without feeling the water touch him.
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The Sia RAIN CEREMONIAL OF THE QUER'RANNA SOCIETY. / ALTAR OF SUER'-RAN-NA SOCIETY. / OTHER SOCIETIES. / SOCIETY OF THE COUGAR.; lines 5302-5414 confidence: medium

The ho'naaite decides the time of the hunt; offerings are deposited to cougars of the north, west, south, east, and zenith, and rabbit-stick or arrow-point offerings are made to the sun. The war chief heralds the message.

The passage gives a structured sequence of announcement, preparation, departure, absence, courier notification, river reception, and procession back into the village.
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The Sia THC HUDSON BAY ESKIMO / FOLKLORE. 335 / TURNKR.J FOLKLORE. 339 / TURNBB.1 FOLKLORE. 341; lines 17519-17568 confidence: high

Two Indian men living by themselves during the fall and winter hunt are unsuccessful in getting furs and food; as cold intensifies, they decide to seek their friends' camp with only bows and arrows.

The men are unsuccessful in hunting and, because cold and lack of food press them, leave to seek their friends' camp.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES / TWENTY-THIRD ANNUAL REPORT PL. LVIII / ALTAR OF UHUHUKWE (EAGLE DOWN FRATERNITY); lines 13796-13895 confidence: medium

The gods say they will go to Ko'thluwala'wa, leave their children for five days, have them go east and return, and add: 'Give us food that we may eat, and next year we will bring you all kinds of seeds.'

The gods state that they will go to Ko'thluwala'wa, that their children will remain temporarily and then go east, leave te'likinawe, and return to Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4577-4789 confidence: medium

Repeated stanzas use the formula of coming to a place, getting up there, and moving on.

The song repeatedly names a place of arrival followed by getting up and moving on, and a note frames the material as travels of the ancients from Ko'thluwala'wa to I'tiwana.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOQY / TWENTY-THIRD ANNUAL REPORT PL. CXI / TWENTY-THIRD ANNUAL REPORT PL. CXII / SWORD SWALLOWERS; lines 26049-26088 confidence: medium

Those of the 'Hle'wekwe are described as water snakes, tortoises, frogs, and tadpoles; the group travels by the far north road to Shi'papolima and the house of Po'shaiyiinki, then west to Nutria spring place and Black rocks.

The group repeatedly arises and travels through named places, staying for four time periods at some stations before moving westward.
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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 900-921 confidence: high

The Navahos separate from the others.

The passage describes the Navahos separating, the Coconino Pimas leaving and settling in a canyon, some A'shiwi becoming permanently separated, and the Mu'kwe moving west and east before settling.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS / NIGHT CEREMONIES OF THE KO'YEMSHI IN 1896 / MORNING CEREMONIES OF THE SHA'LAKO IN 1891.; lines 14241-14354 confidence: low

The first Sha'lako procession emerges with Pa'yatamu, Little Fire fraternity, flutes, an officer with meal basket, an alternate with te'likinawe, the Sha'lako, singing ki'wi'sine members, and managers; meal is applied to the Sha'lako, and the procession crosses the river.

The first Sha'lako comes forth from the house, moves through the village, receives meal, crosses the river to the south bank, and reaches the ceremonial ground.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS; lines 1007-1048 confidence: medium

The Corn maidens came unseen and unknown with the A'shiwi from the undermost world, remained four years at Shi'pololo kwi, and were discovered by two witches under a pine-bough pavilion.

The Corn maidens are said to have come with the A'shiwi from the undermost world, and the witches later continue migrations with the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HA'LO'KWE (ANT FRATERNITY) / TWENTY-THIRD ANNUAL REPORT PL. CXXII / ALTAR OF HA'LO'KWE (ANT FRATERNITY) BEFORE FETISHES ARE PLACED ON IT / SHU'MAAKWE; lines 28750-28836 confidence: medium

In the origin legend the Shumai'koli come into this world through a northwest place, travel east by the Sun Father's command, receive medicine curing their sore feet, move to Chi'pia, initiate a Chaparral cock clan man at Hal'ona into medicine and songs, then descend into a still body of water and live both in the waters and at Chi'pia with six-region representatives.

The Shumai'koli come into this world, are commanded by the Sun Father to travel east, and later move to Chi'pia and the waters.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 5285-5376 confidence: medium

Ko'loowisi is accompanied by Pau'tiwa, Sali'imobiya from the six regions, other gods, Chu'pawa men, and Su'ti'ki; it is placed in He'kiapawa with spring water and grass before it, while the priest blows the shell and the gods dance through the night in directional order.

Gods visit ceremonial chambers in order, leave by the eastern road, return to their ki'wi'siwe, and Hii'shi later enters by the eastern road and departs by the western road.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HOUSE BUILDING / AGRICULTURE AND HORTICULTURE / STEVESSONJ ARTS AND INDUSTRIES 351 / SALT GATHERING; lines 19514-19611 confidence: high

Annual journey to the Zuni salt lake is important and ceremonial; rain priests arrange it, the elder brother Bow priest announces departure for the Salt Mother's home, women do not go, and rain priests take turns leading.

The salt-gathering journey is annual, ceremonially arranged, publicly announced, and directed toward the Salt Mother's home to obtain salt.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING; lines 993-1005 confidence: medium

Long years pass; many villages are built and abandoned as the A'shiwi push on in their quest for the Middle of the world.

The A'shiwi spend long years migrating, building and abandoning many villages, and dividing north and south.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NIGHT CEREMONIES OF THE KO'YEMSHI IN 1896 / MORNING CEREMONIES OF THE SHA'LAKO IN 1891. / CEREMONIES FOLLOWING THE SHA'LAKO FESTIVAL OF 1891. / TWENTY-THIRD ANNUAL REPORT PL. L-; lines 15526-15554 confidence: medium

On their final departure, dancers are said to go to Chi pia' in the east to visit anthropic gods and return to Ko'thluwala'wa by a northern route; the text then states they actually visit Ku'shilowa and deposit te'likinawe.

The dancers' final departure is described as a supposed journey to Chi pia' in the east to visit anthropic gods, followed by a return to Ko'thluwala'wa by a northern route.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK'WKKWK / NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT; lines 24095-24179 confidence: high

The 'Hle'wekwe separate at Han'lipinkia to travel northward in quest of the Middle of the world; their great ones carry two et'towe rain and crop fetishes, identified with the fraternity and the Sand-hill crane clan.

The 'Hle'wekwe separate from their people and travel northward in quest of the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK'WKKWK / NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT; lines 24181-24202 confidence: high

The etching is believed by the Zunis to have been made by the original director of the 'Hle'wekwe fraternity; a wavy line crossing the stone marks the migration course from the west to Shi'papolima in the east.

The wavy line and related marks are explained as the course and duration of the 'Hle'wekwe migration from a western place through Shi'papolima to I'tiwanna, the present Zuni site.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies O Q O O 20 / TWENTY-THIRD ANNUAL REPORT. PL. XX / TWENTY-THIRD ANNUAL REPORT PL. XLI / O'WIXAHAI'YE. THANKSGIVING FESTIVAL FOR CROPS; lines 11802-11837 confidence: medium

An accepted youth receives a bowl of water and hands it to the maiden, who bathes her face, hands, and legs; after she chooses a second youth, she leaves with the two and later returns more closely veiled.

After selecting a second youth, the girl leaves the ki'wi'sine with two youths and later returns with her face more closely veiled.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS / ORIGIN OF THE ZUNI SALT LAKE; lines 2550-2647 confidence: high

Turquoise arrives from Wehl'hlulwalla, says he was of no value there, and says the elder and younger brother Bow priests gave him to women as payment for their evil desires, so he left.

Turquoise says he left because he was of no value at Wehl'hlulwalla, and Ma'we similarly says she is too near her people to be of value and will go far away.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS / ORIGIN OF THE ZUNI SALT LAKE; lines 2649-2668 confidence: medium

The travelers reach a beautiful lake south of present Zuñi; the Gods of War decide to stop, Ma'we agrees, and 'Hli'akwa says he must go farther despite trying to persuade Ma'we.

'Hli'akwa refuses to remain at the lake with Ma'we and the Gods of War, says the place is too near home, and travels southwest to establish another home.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR / DESTRUCTION OF THE KIA'NAKWE, AND SONGS OF THANKSGIVING / ORIGIN OF THE CLANS; lines 1478-1526 confidence: medium

Yanowwuluha sends the macaw and a number of the Mu'la Pi'chikwe to Mexico.

Yanowwuluha sends the macaw and a number of the Mu'la Pi'chikwe to Mexico.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies PUBERTY CUSTOMS / MARRIAGE CUSTOMS / MORTUARY CUSTOMS / STKVENSONJ SOCIAL CUSTOMS 311; lines 17378-17477 confidence: medium

A Sha'lako god is entertained at We'wha's home; despite heart disease she does much work, later declines, is found near the fireplace, and is described as preparing to go to her beloved Ko'thluwala'wa.

We'wha is described as preparing to go to Ko'thluwala'wa and says she is going to the other world and to the gods.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION; lines 65-173 confidence: medium

Older valley ruins are described along water courses; prehistoric people are said to have been driven by a powerful foe from ancestral homes into recesses and caves in canyon walls.

The passage describes people driven from valley homes by a powerful foe into canyon-wall recesses and caves.
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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

They come out from moss world, mud world, and wing or sun-rays world, then see Sun Father and inhale the sacred breath of the light of day; second-, third-, and fourth-world places are named.

After emergence, the people follow a road of exit through a long sequence of named springs and places.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXIII / FEBRUARY CEREMONIAL OF THE 'HLE'WEKWE / ORDER OF KOK'KO 'HLAN'NA / CEKEMOXY FOK-TIIK CUKE OK SOKE TIIHOAT; lines 26568-26655 confidence: medium

Three gods led by a woman go east of the village, return to the chamber, and the fraternity father places the invalid in the middle of the floor; the gods encircle him four times, two ascend to the roof, and Kwe'lele remains at the sick man's head.

The gods go east of the village and return, later depart, encircle the village, and pass over the eastern road toward their home near Shi'papolima.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. L- / TWENTY-THIRD ANNUAL REPORT PL. LXXVI / HISTORY, ARTS, AND CUSTOMS / CHRONOLOGIC SUMMARY- OF HISTORICAL EVENTS CONNECTED WITH ZUNI; lines 15889-16004 confidence: medium

Some Zunis leave the mesa and begin resettling their villages in the valley.

Zunis leave mesa refuge to resettle the valley in 1635, flee again to Toaiyalone in later crises, and are induced in 1705 to come down and settle on the plains.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LIX / TWENTY-THIRD ANNUAL REPORT PL. LX / DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS; lines 13946-14054 confidence: medium

The personator and alternate sit by the male head of the house as in the Council of the Gods and repeat a similar litany; the Sha'liiko says his children will stay five days, dance, go east to the home of the gods, leave te'likinawe, return to Ko'thluwala'wa, asks for food, and promises seeds next year.

The Sha'liiko speech states that the children will go to the home of the gods in the east, leave te'likinawe, and return to Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LX / DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS / NIGHT CEREMONIES OF THE KO'YEMSHI IN 1896; lines 14135-14239 confidence: medium

The Ko'yemshi say they leave their children for five days to dance in the houses, then the children will go to the home of the gods in the east, leave te'likinawe, and return to Ko'thluwala'wa; they ask for food and say next year they will bring all kinds of seeds.

The Ko'yemshi speech says their children will go to the home of the gods in the east, leave te'likinawe, and return to Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS; lines 1999-2066 confidence: medium

During the dance, the A'shiwanni and Divine Ones fall asleep. Pa'yatamu, god of music, butterflies, and flowers, discovers the Corn maidens, sits at the northeast corner, wishes to embrace the Yellow Corn maiden, and causes the maidens to fear him and plan to run away when he sleeps.

Pa'yatamu wishes to embrace the Yellow Corn maiden; the maidens understand his thoughts, fear him, wait for him to sleep, and run away at dawn.
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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 7480-7549 confidence: medium

The Chi'pia gods and ancestral gods are hungry; after no rains and a little lightning, Shits'ukla tells Kwe'lele he will seek deer, travels west toward the lightning, and carries only a little sweet-corn meal and seeds.

A shortage of meat and long absence of rain lead Shits'ukla to leave and search westward for deer.
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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 7713-7811 confidence: high

The three gods leave by the western road, supposedly to Ko'thluwala'wa; in practice they go to a river bend, the pe'kwin gives Pau'tiwa plumes to deposit, and masks and paraphernalia are brought back hidden under blankets.

Several gods or personated beings leave by the western road, with plumes deposited on the route toward Ko'thluwala'wa and later departures after dancing and meal-sprinkling.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT. PL. C, / ORIGIN OF THK FRATKRN'ITIES 423 / TWENTY-THIRD ANNUAL REPORT PL. CM / NE'WEKWE (GALAXY FRATERNITY); lines 23494-23561 confidence: medium

Kok'ko 'hlan'na talks with Hik"si'si about the mi'wachi, te'likinawe, and bauble, invites him to live with him as musician and jester to the Sun Father, and before disappearing in the spring waters Hik"si'si tells the fraternity to notify him with te'likinawe when needed; he is thereafter named Pa'yatamu.

Before disappearing in the waters of the spring, Hik"si'si tells the fraternity to notify him with te'likinawe whenever needed, promising that he will come.
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Tusayan Migration Traditions CLANS FEOM MUIOBI / CLANS FROM MUIOBI / TUSAYAN MIGBATION TEADITIONS / CLANS FROM MUIOBI; lines 2427-2594 confidence: high

The Asa are said to have lived near Santa Fe and Abiquiu, to have been of Tewa ancestry, and to have left the Rio Grande around the end of the sixteenth century, moving via Tukwi, Kawaika, Akokaiabi, and Sioki/Zuni, where some still live under a Zuni clan name.

The Asa migration is narrated as a sequence of departures and stops from the Rio Grande region through several pueblos to Zuni, Awatobi mesa, and the East mesa.
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Tusayan Migration Traditions CLANS FEOM MUIOBI / CLANS FROM MUIOBI / TUSAYAN MIGBATION TEADITIONS / CLANS FROM MUIOBI; lines 2427-2594 confidence: high

The Asa build houses near Wala on the East mesa; drought causes famine, and they move to Canyon de Chelly in Navaho country, live in now-ruined houses, intermarry with Navaho, return to Walpi, find Tewa clans in their former dwellings, and receive a new site at the Stairway trail if they will defend it.

Years of drought result in famine, after which the Asa move away to Canyon de Chelly in Navaho country.
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Tusayan Migration Traditions CLANS FROM MUIOBI / TUSAYAN MIGBATION TEADITIONS / CLANS FROM MUIOBI / TUSATAN MIGRATION TRADITIONS; lines 2612-2674 confidence: medium

The Asa, like the Honani, brought katcinas to Walpi; at a winter-solstice kiva meeting they exhibit fetishes and display an old heirloom mask called Tcakwaina, said to have been brought when they came into the country.

The Asa are said to have brought katcinas to Walpi and to display an old Tcakwaina mask that they claim to have brought with them when entering the country.
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Tusayan Migration Traditions CLANS FROM MUIOBI AND NEW MEXICAN PUEBLOS / CLANS FEOM MUIOBI / CLANS FROM MUIOBI / TUSAYAN MIGBATION TEADITIONS; lines 2334-2424 confidence: high

"His ancestors, he asserts, came from the eastern pueblos, and once inhabited a village, now in ruins, called Kwavonampi."

Pautiwa's ancestors are said to have come from eastern pueblos, and the Eagle clan is separately said to have abandoned Citaimu for Walpi and Mishongnovi.
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Tusayan Migration Traditions CLANS FROM PALATKWABI AND THE LITTLE COLORADO / FEWKESJ / THE PATKI CLANS / TTJSAYAN MIGRATIOK TEADITIONS; lines 1563-1741 confidence: medium

"The Piba (Tobacco) and the intimately associated Tabo (Rabbit) and Sowi (Hare) clans are given a southern origin by their traditionalists." Some associate them with Squash, others with the "Water-house or Rain-cloud group."

The passage gives the Piba, Tabo, and Sowi clans a southern origin, places their former habitations on the Little Colorado near Winslow, and connects Piba people with later settlements at Awatobi, Pakatcomo, and Walpi.
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Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 761-908 confidence: high

Children of the Snake women did not get along with other children; Puma, Snake, and Horn migrated south, Horn separated, and Puma/Snake built Wukoki.

Conflict among children at Tokonabi is followed by the southward migration of Puma, Snake, and Horn clans, with subsequent separation and settlement at Wukoki.
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Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 910-981 confidence: high

After parting from the Snake people during migration from Tokonabi, the Horn clans moved through Lokotaaka, Kisiwi, Monpa, and Lenyanobi, united with Flute people, and then proceeded by named places toward Walpi.

The Horn and then combined Horn-Flute clans move through a sequence of named places before arriving at Walpi.
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Tusayan Migration Traditions HANO CLANS / TUSAYAN MIGRATION TEADITIONS / RELIGIOUS SOCIETIES AT WALPI / RELIGIOUS SOCIETIES OF WALPI; lines 3878-4107 confidence: medium

Migration from the south to Tusayan is linked to Apache raids on sedentary peoples of southern and central Arizona, culminating in displacement northward to join the Hopi.

The passage describes clan groups being forced north by Apache raids and taking refuge among the Hopi after abandoning southern pueblos.
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Tusayan Migration Traditions TCUKUWIMPKITAS / SUMAIKOLIS / THE EAST MESA RITUALS / CONCLUSIONS; lines 5031-5059 confidence: medium

Hano is described as Tanoan in language and culture, transplanted from the upper Rio Grande valley to the East Mesa of Tusayan; its religion is intrusive and its ritual resembles Walpi only in features brought by kindred clans from the same region.

Hano is said to have been transplanted from the upper Rio Grande valley to the East Mesa, while its religion is described as intrusive; Sichumovi ceremonies are likewise described as intrusive from the east through colonist descent.
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Tusayan Migration Traditions THE HOPI PUEBLOS / CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS; lines 664-758 confidence: medium

Clan groups from north Tokonabi, south Palatkwabi, and east Muiobi are said to have settled at Walpi in sequence; Honau and Kokop are named as early East mesa settlers.

The passage frames Walpi history as a sequence of clan groups arriving from named source regions and settling at Walpi.
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Tusayan Migration Traditions THE PATKI CLANS / TTJSAYAN MIGRATIOK TEADITIONS / TUSAYAN MIGRATION TRADITIONS / CLANS FROM MUIOBI AND NEW MEXICAN PUEBLOS; lines 2000-2060 confidence: medium

Kotka says the Bear clan were first in Hopi country, formerly lived at Muiobi in the Rio Grande region, and overcame Masauu; the author interprets the clan as an eastern Pueblo group that migrated to Tusayan, settled on a Kokop-assigned site, and lived with the Kokop until the Snake people arrived.

Both the Honau/Bear and Kokop accounts involve earlier homes outside the immediate Walpi area and movement into Tusayan or toward Sikyatki.
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Tusayan Migration Traditions TTJSAYAN MIGRATIOK TEADITIONS / TUSAYAN MIGRATION TRADITIONS / CLANS FROM MUIOBI AND NEW MEXICAN PUEBLOS / CLANS FEOM MUIOBI; lines 2063-2231 confidence: high

During the last decades of the seventeenth century, after conflict among eastern pueblos, many mainly Tewa and some Tano people fled from the upper Rio Grande valley to Alaki, the Hopi country, between 1680 and 1700.

The passage describes Tewa and Tano people fleeing the upper Rio Grande valley for Hopi country after inter-pueblo conflict following 1680.
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Tusayan Migration Traditions TTJSAYAN MIGRATIOK TEADITIONS / TUSAYAN MIGRATION TRADITIONS / CLANS FROM MUIOBI AND NEW MEXICAN PUEBLOS / CLANS FEOM MUIOBI; lines 2063-2231 confidence: high

About the middle eighteenth century, many descendants of these fugitives were persuaded to return and were reestablished in new pueblos; the passage identifies them as Tanoan rather than original Hopi.

The passage explicitly describes a wave of migration from the Rio Grande to Hopi country and later return of many descendants to former homes.
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Tusayan Migration Traditions TUSATAN MIGRATION TRADITIONS / ASA CLANS / TUSAYAN MIGRATION TEADITIONS / HANO CLANS; lines 2809-2897 confidence: high

The Hano ancestors were invited by an old Snake chief, kimonwi of Walpi, to leave the upper Rio Grande valley and settle in Tusayan; while Ute harried the Hopi, four Hopi embassies bearing prayer sticks were sent to the Tewa chief, and the fourth invitation was accepted.

The Tewa clans are invited to leave their home and, after the fourth invitation is accepted, start westward.
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Tusayan Migration Traditions TUSAYAN MIGRATION TKABITIONS / CLANS FROM PALATKWABI AND THE LITTLE COLORADO / FEWKESJ / THE PATKI CLANS; lines 1471-1560 confidence: medium

Fewkes argues Totonteac and Tucano were likely different village groups west and northwest of Cibola and may have been inhabited by clans later taking refuge in the Moqui reservation.

Fewkes suggests that villages west and northwest of Cibola may have been occupied by clans that later found refuge in the Moqui reservation.
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Tusayan Migration Traditions Tusayan Migration Traditions / THE HOPI PUEBLOS / CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS; lines 529-661 confidence: medium

An Ala man's testimony states that Honau first settled Walpi; Kokop founded Sikyatki; Lenya occupied Lenyanobi; Ala and Tciia arrived at about the same time by different routes, with Ala joining Lenya and Tciia joining Honau.

The Ala and Tciia are said to have previously lived together at Tokonabi, then entered the Hopi country at about the same time by different routes and joined different groups.
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Tusayan Migration Traditions Tusayan Migration Traditions / THE HOPI PUEBLOS; lines 174-272 confidence: medium

The Walpians found the site exposed to enemies and moved one stage higher to a projecting spur; this site, Kisakobi, was occupied through the mission epoch, and the mission house was called Nucaki.

Walpians move one stage higher after exposure to enemy attacks, and later abandon Kisakobi for the top of East mesa under pressures including Ute and Apache inroads and fear of Spanish return.
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Tusayan Migration Traditions TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TKABITIONS / CLANS FROM PALATKWABI AND THE LITTLE COLORADO; lines 1195-1363 confidence: high

The section states that Little Colorado pueblos were settled by clans from the far south or Palatkwabi; some ruins south of Walpi were inhabited until near the close of the seventeenth century and were abandoned at different times.

The passage repeatedly describes clans leaving Little Colorado or southern settlements, moving northward to Hopi pueblos or eastward to Zuni, and the Patun clans migrating in quest of homes in northern Tusayan.
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Tusayan Migration Traditions TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TKABITIONS / CLANS FROM PALATKWABI AND THE LITTLE COLORADO; lines 1195-1363 confidence: high

The section states that Little Colorado pueblos were settled by clans from the far south or Palatkwabi; some ruins south of Walpi were inhabited until near the close of the seventeenth century and were abandoned at different times.

The Little Colorado pueblos were not abandoned at the same time, and the Squash settlement at Tcukubi was later abandoned with residents moving to Old Mishongnovi, Awatobi, and Walpi.
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Tusayan Migration Traditions TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TKABITIONS / CLANS FROM PALATKWABI AND THE LITTLE COLORADO; lines 1365-1450 confidence: high

The Patki original home is called Palatkwabi near San Carlos in the Gila valley; their ancestors were "forced to leave their ancient home by reason of destructive floods, due to Paluliikon, the Great Snake," and migrated northward through named pueblos.

Patki ancestors leave their ancient home because destructive floods force them away, and the passage then traces their northward migration.
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Tusayan Migration Traditions TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TKABITIONS / CLANS FROM PALATKWABI AND THE LITTLE COLORADO; lines 1365-1450 confidence: medium

Another probable reason for abandoning Pakatcomo is given: it was exposed in the plain while Apache raided the surrounding country, so inhabitants sought Walpi’s protection on an inaccessible mesa site.

Pakatcomo is described as exposed during Apache raids, while Walpi’s inaccessible mesa site offered protection; historical discussion also links Apache raids to northward movement.
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Tusayan Migration Traditions Tusayan Migration Traditions; lines 62-151 confidence: high

Many ancient habitations were not simultaneously occupied; population later concentrated in limited areas, including the Moqui reservation, where people from ancient villages sought refuge from foes; Hopi villages include descendants of clans from Utah, the Gila valley, and the upper Rio Grande.

The passage repeatedly frames Hopi history in terms of clans coming from different directions, following migration trails, and eventually contributing to the population of Walpi and other Hopi pueblos.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition Across Arctic America: Narrative of the Fifth Thule Expedition / INTRODUCTION / DOGS WHICH MADE THE WHOLE JOURNEY FROM HUDSON BAY TO POINT HOPE, / ALASKA; lines 396-526 confidence: low

The expedition starts from Copenhagen in June 1921, travels via Greenland, uses the schooner Sea-King, and engages Greenlanders from Thule as skilled travellers and hunters.

The expedition departs Copenhagen, travels through Greenland and heavy ice, and establishes winter quarters in an unknown island setting.
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Across Arctic America: Narrative of the Fifth Thule Expedition AKJARTOQ'S SONG / YOUNG WOMEN / CHAPTER VIII / BETWEEN TWO WINTERS; lines 3944-4079 confidence: medium

Igjugarjuk prepares for a trip to Baker Lake; Equmeq arrives from the south by canoe; the party divides between canoe and sledge, despite native concern that sledging is dangerous or impossible at the season.

The passage begins with a planned departure and repeatedly describes dangerous travel conditions caused by wet tundra, swollen streams, partial breakup of winter ice, and ice jams.
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Across Arctic America: Narrative of the Fifth Thule Expedition AVLAQANA, / CHAPTER XXVII / THE BOLSHEVIK CONTRAST / REPRESENTATIVE OF THE RUSSIAN SOVIET FROM EMMATOWN; lines 7861-7962 confidence: medium

The Governor brings the narrator into the dining room after passing two Russian women preparing a meal; one woman is the Governor's wife, the other a young schoolmistress from Irkutsk; conversation fails and they eat cocoa, preserve, and bread.

The narrator is hosted for a meal and permitted to stay one night, but the Chief of Police orders him to return to his ship and leave Siberia immediately afterward.
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Across Arctic America: Narrative of the Fifth Thule Expedition AVLAQANA, / CHAPTER XXVII / THE BOLSHEVIK CONTRAST / REPRESENTATIVE OF THE RUSSIAN SOVIET FROM EMMATOWN; lines 7964-8034 confidence: high

In the old man's story, a little girl in a strange land among strange people is continually scolded by her mother, runs away from home with all her dolls, walks far to an unknown land, and builds a shelter from the wind.

The story says the little girl is continually scolded by her mother and finally runs away from home with all her dolls.
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Across Arctic America: Narrative of the Fifth Thule Expedition AVLAQANA, / CHAPTER XXVII / THE BOLSHEVIK CONTRAST / REPRESENTATIVE OF THE RUSSIAN SOVIET FROM EMMATOWN; lines 7964-8034 confidence: medium

In the old man's story, a little girl in a strange land among strange people is continually scolded by her mother, runs away from home with all her dolls, walks far to an unknown land, and builds a shelter from the wind.

After leaving home, the girl walks to an unknown land, builds a wind shelter, and decides to live there before the dolls become the ancestors of the Tchukchis.
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Across Arctic America: Narrative of the Fifth Thule Expedition AVLAQANA, / CHAPTER XXVII / THE BOLSHEVIK CONTRAST / REPRESENTATIVE OF THE RUSSIAN SOVIET FROM EMMATOWN; lines 8147-8193 confidence: medium

The narrator is taken back across the tundra, escorted aboard the Teddy Bear by the Chief of Police and Penkin, requested to leave, and says the information obtained confirmed prior expedition findings.

The ship departs after the narrator is denied permission to stay and later returns to Nome, ending the expedition.
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Across Arctic America: Narrative of the Fifth Thule Expedition BEAR HUNTING / CARIBOU HUNTING / CHAPTER XI / SEPARATE WAYS; lines 5759-5895 confidence: high

The Fifth Thule Expedition is said to be splitting into five projects, with Mathiassen, Birket-Smith and Jacob Olsen, Freuchen, the narrator with Miteq and Anarulunguaq, and Helge Bangsted assigned to different routes and duties.

The expedition reaches a parting of ways, divides into five projects, and the narrator prepares for a long sledge journey; the closing song also urges the team onward.
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Across Arctic America: Narrative of the Fifth Thule Expedition CHAPTER XI / SEPARATE WAYS / CHAPTER XII / STEPPING OUT; lines 5898-5926 confidence: high

Chapter XII opens with an Arctic spring March morning; the narrator says the party took leave of companions, set out on a long sledge trip, and had two continents between them and home.

The passage centers on taking leave of companions and setting out on a long sledge trip far from home.
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Across Arctic America: Narrative of the Fifth Thule Expedition I4 A CROSS ARCTIC AMERICA / WOMAN'S DRESS, FRONT VIEW / CHAPTER III / A WIZARD AND HIS HOUSEHOLD; lines 1191-1326 confidence: high

The narrator identifies a ceremony as the initiation of an infant on its first journey; Mrs. Kuvdlo emerges with the newborn and Aua bares the child's head before speaking over it.

The narrator explicitly calls the rite the initiation of an infant setting out on its first journey, and the ceremony includes Aua's formula for luck through life.
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Across Arctic America: Narrative of the Fifth Thule Expedition IGJUGARJUK'S SONG / AVANE'S SONG / KIVKARJUK'S SONG / AKJARTOQ'S SONG; lines 3630-3823 confidence: high

Halfway through the festival, Kinalik, the woman angakoq, is announced as invoking helping spirits to clear dangers ahead; Sila is to be called in to aid one who cannot help himself.

Before the journey, Kinalik invokes helping spirits and Sila to clear dangers ahead, and the narrator performs a humble presentation on untrodden snow.
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Across Arctic America: Narrative of the Fifth Thule Expedition IGJUGARJUK'S SONG / AVANE'S SONG / KIVKARJUK'S SONG / AKJARTOQ'S SONG; lines 3825-3918 confidence: medium

During a hard winter, six villagers died of hunger; Atangagjuaq left to seek aid, his wife followed out of concern for his weakness, and she was lost in the snow before reaching him.

After several villagers die of hunger in a severe winter, Atangagjuaq sets out for a neighboring village in search of aid.
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Across Arctic America: Narrative of the Fifth Thule Expedition NOTICE / AVLAQANA, / CHAPTER XXVII / THE BOLSHEVIK CONTRAST; lines 7498-7611 confidence: medium

Before landing in Siberia, a passport from the Soviet government is required; the narrator lacks it and notes strained Soviet-American relations and a licensing dispute over schooners.

The passage centers on setting out across Bering Strait under time pressure, political uncertainty, storms, fog, and hazardous waters.
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Across Arctic America: Narrative of the Fifth Thule Expedition QUBRTILIK, NALINGIAQ'S PRETTY DAUGHTER, WIFE OF THE CHIEF QAQORTINGNEQ / NIAQUNGUAQ, THE WIZARD / CHAPTER XXVI / CLIFF-DWELLERS OF THE ARCTIC; lines 7053-7111 confidence: medium

The Qavjasamiut live inland from Teller; in one village a girl scolded by her mother runs away, leaps onto an ice floe, and is carried to King Island.

After being scolded, the girl runs away, leaps onto an ice floe, and is carried out to sea to King Island.
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Across Arctic America: Narrative of the Fifth Thule Expedition SEPARATE WAYS / CHAPTER XII / STEPPING OUT / ANARULUNGUAQ, THE YOUNG ESKIMO WOMAN FROM GREENLAND; lines 6180-6352 confidence: medium

On April 5 the expedition takes leave; the people shout: “May we all travel with the evil spirits in our train.”

The passage includes a formal leave-taking in which Orpingalik’s people shout a travel formula invoking evil spirits as the expedition departs.
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Across Arctic America: Narrative of the Fifth Thule Expedition SEPARATE WAYS / CHAPTER XII / STEPPING OUT / ANARULUNGUAQ, THE YOUNG ESKIMO WOMAN FROM GREENLAND; lines 6354-6465 confidence: medium

Two trade routes are described for communication with tribes from whom iron and wood could be procured, including routes toward Chesterfield and the Thelon River hill district.

The passage describes long sledge journeys, sometimes lasting a year, to obtain wood, iron, knives, sledges, and needles associated with distinction or envy.
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Across Arctic America: Narrative of the Fifth Thule Expedition YOUNG WOMEN / CHAPTER VIII / BETWEEN TWO WINTERS / H2 ACROSS ARCTIC AMERICA; lines 4337-4427 confidence: medium

The Aivilik tradition says the Tunit moved northward when the Aivilik settled on the coast; a party remained on Southampton Island, and the Sadlermiut are named as last descendants, dying out in 1903.

The Tunit are said to have moved northward when the Aivilik settled on the coast; later the passage describes ancient Thule culture disappearing from central regions after interior peoples advanced toward the coast.
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Ethnology of the Ungava District, Hudson Bay Territory BIRDS. / THE ESKIMO, / TURNER.) / TURNER.) THE PEOPLE. 177; lines 1119-1275 confidence: medium

Three to five sledges are annually sent to trading posts; selected people who know the trail barter individuals’ furs for requested goods such as ammunition, guns, knives, files, hardware, and tobacco.

The passage describes annual winter-snow departure, a spring arrival at Fort Chimo, and a return made urgent or difficult by melting snow and warm weather.
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Ethnology of the Ungava District, Hudson Bay Territory BUREAU OF ETHNOLOGY / DOLL, INDIAN / ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT; lines 10297-10452 confidence: high

A young man tells his father he dreamed a deer asked him to live with them; while hunting, a doe stops him from shooting and says her father sent her to invite him to live with the deer forever.

The young man first dreams that deer ask him to live with them, then receives the same invitation from the doe and consents to go.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 10670-10776 confidence: medium

The wife's brothers remark on the otter's white mouth; the otter says he will leave his wife, takes two otter children, darts to the lake, and disappears under the ice.

The otter reacts to the wife's brothers' comment by leaving his wife, taking his children, and disappearing under the lake ice.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 11337-11430 confidence: medium

The boy follows the track to a frozen lake; the spirit says that 'it could not dwell among living people' and is returning to its abode, then advises the boy to return.

The boy follows the spirit after the spirit departs, is told to return to his people, and tries again the next morning before being restrained.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 11432-11478 confidence: high

The father says he will seek his wolf brothers to procure food; his wife warns that the children may starve if he stays away too long; he promises to be gone no longer than four days.

The wolverene leaves his wife and children to seek food from his wolf brothers and promises to be away for a limited time.
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Ethnology of the Ungava District, Hudson Bay Territory PAG THE ILUDSON BAY ESKIMO, / HUDSON BAY ESKIMO, / STORY-TELLING AND FOLK LORE, / THE HUDSON BAY ESKIMO.; lines 6517-6628 confidence: high

Nenenots are said to have been driven to their present location by wars with Iroquois in old tradition; their original home is described as west, north of an immense river, with a salt-water body to the east, and they found Eskimo along the coast.

The Nenenots are said to have fled from the land of their fathers under enemy warfare and pursuit.
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Ethnology of the Ungava District, Hudson Bay Territory TURNER, / TURNE! / OUTDOOR LIFE, / TURNER.) OUTDOOR LIFE. 203; lines 3084-3187 confidence: low

Before undertakings and journeys, people deliberate, consult, weigh locations for game, consider illness, and, once resolved, are thwarted only by serious obstacles.

People decide on journeys only after consultation and consideration of game localities and illness, and then persist unless serious obstacles arise.
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The Eskimo about Bering Strait FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE; lines 28044-28130 confidence: medium

A white-front goose family stops. Raven strings a perforated white stone on grass and wears it, pushes up his bill like a mask and becomes a dark-colored young man. The geese also become people. Raven gives the stone to the girl, choosing her as wife; all become birds again and fly south.

After the wife-choice, Raven joins the geese’s southward migration; his admired flight gives way to fatigue and dependence on the geese during a water crossing.
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The Eskimo about Bering Strait TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS; lines 30812-30901 confidence: high

On Aziak or Sledge Island, a man lives with his wife and little son; he loves his wife but is jealous and often treats her badly.

The woman leaves the abusive first husband by leaping into the sea on the prepared sealskin after his threats.
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The Eskimo about Bering Strait TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS; lines 30903-30980 confidence: medium

The husband tells the woman that he is from Unalaklit, had a wife there, lost success as a hunter, and was driven far out at sea in a kayak by a great storm.

The husband says a sea storm forced his kayak away from shore until he lost consciousness and awoke on the dark shore.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28254-28347 confidence: medium

Pi-tikh'-cho-lik' answers peevishly, says he stayed out to avoid coming home without game, eats little, seems sad, and finally says he feels he will die on the third day.

Pi-tikh'-cho-lik' announces that he will die on the third day and begins giving Ta-ku'-ka instructions for after his death.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28511-28590 confidence: high

A woman flees Nikh'-tsi from her cruel husband, travels north, avoids villages, exhausts her food, and eats snow.

The woman's journey begins when she flees her cruel husband and leaves human settlements behind.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28592-28684 confidence: medium

Kifi-iik becomes a handsome, powerful, successful hunter with a cruel temper; he tells his mother he killed two companions, and she warns him about blood revenge.

Kifi-iik's strength and hunting success are paired with repeated killings; his mother expels him and he departs after provisioning her.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28686-28790 confidence: medium

He goes beyond the village houses with his bed and tool bag, scatters the tools, spreads the bed, and says, "Here will I die."

The man leaves the village area with his bed and tools, goes beyond the houses, scatters his possessions, lies down, and says he will die there.
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The Eskimo about Bering Strait THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT / THE FIRE BALL; lines 30727-30810 confidence: high

The young man claims to be a shaman but thinks continually of the young woman and has little power. His father says he is no shaman and tells him to go elsewhere; the next morning he leaves the village and is never heard of again.

After his father says he is no shaman and tells him to go elsewhere, the young man leaves the village at daybreak and is never heard of again.
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The Eskimo about Bering Strait THE FIRE BALL / THE LAND OF DARKNESS / THE RAVEN AND THE MARMOT / MIGRATION LEGEND; lines 31088-31141 confidence: high

The account says the Eskimo once lived far from the Yukon, moved east to west, built a Yukon River village below present Ikogmut, and that the village grew to thirty-five kashims with ruins still visible.

The account begins with people living far from the Yukon, moving from the far east toward the west, and founding a large Yukon River village.
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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 29670-29758 confidence: high

The young man puts on the new clothing, says he is going north, takes his bear spear, and leaves while his mother warns that travelers to the far north do not return and both parents weep.

The young man leaves for the north even though his mother says no one returns from the far northland and later elder hosts also warn him against going farther.
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The Eskimo about Bering Strait THE RED BEAR (TA-KU-KA) / THE STRANGE BOY / THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK; lines 30154-30240 confidence: medium

In spring, the mother tells the brothers to search far along the coast; they build a large umiak and test it, with three brothers rowing and Ak'-chik-chu'-guk steering.

The mother directs the brothers to search far along the coast, and they build and test a large umiak for the voyage.
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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: high

He hangs the bearskin in the doorway against cold wind; after many days he feels lonely, remembers two young men he saw when he was an Owl, and decides to seek people.

After many days alone, the protagonist remembers signs of other people and goes out in search of them.
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / EDWARD WILLIAM NELSON / EKRATA / ILLUSTRATIONS'; lines 557-722 confidence: low

The list includes headings for the strong man, Owl-girl, Ak-chik-chu-guk, discontented Grass-plant, tire ball, Land of Darkness, Raven and Marmot, shaman in the moon, Man-worm, migration legend, and origin of the people of Diomede Islands and East Cape, Siberia.

The contents list includes “Migration legend” and “Origin of the people of Diomede islands and of East cape, Siberia.”
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The Eskimo about Bering Strait THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA); lines 29389-29483 confidence: medium

The orphan boy living with his aunt travels by kaiak to a Yukon village, is seized, stripped, beaten, and mistreated until one man makes him a kaiak and sends him home, where he returns nearly skeletal.

The orphan boy leaves home by kaiak to find Yukon people and undergoes abuse at the distant village.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 10134-10248 confidence: medium

A woman from Aggo, later identified as Takak, is mistreated by her husband, leaves secretly to find her brother near Padli, becomes thin and faint during the long journey, and waits in a fox-trap.

Takak leaves an abusive husband in Aggo to seek her brother near Padli, becomes weak from hunger, shelters in a fox-trap, and is later fed at the huts.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 10408-10519 confidence: medium

Peqaq leaves home weeping after her husband is angry; he follows by sledge; she wishes to become a raven, transforms, and flies to an iceberg while he returns home.

Peqaq leaves home, is followed by her husband, becomes a raven, and avoids being recognized by him.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5079-5171 confidence: high

The woman makes a ship from a boot sole with whalebone masts, puts some children aboard with provisions, and sends them offshore over the ocean on a north wind.

The mother sends different parts of the brood away, and they become Ijiqat, Inuarudligat, and ancestors of the Eskimo.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5597-5692 confidence: high

The goose woman gives birth to a boy; after seeing whale blood on her dress, she leaves with the child, puts feathers between their fingers, and both become geese and fly away.

The goose woman takes her child, places feathers between their fingers, and both become geese and fly away from the human community.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6082-6186 confidence: medium

The murderer forces the widow to cohabit with him; the widow, her mother, and her son plan revenge, and the grandmother says she can cut the ice and set it adrift if they are pursued.

The grandmother promises to cut the ice for escape and later makes a finger-line gesture that breaks the ice, separates the pursuers, and raises fog from the water.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6188-6284 confidence: medium

The woman fears her husband, fills her clothing with heather, tells it to cry if stabbed, wishes for snow that covers her, deceives Ijimagasukdjukdjuaq when he attacks the figure, and then emerges and runs away.

The woman substitutes heather-filled clothing that cries out when stabbed, hides under snow, and then runs away from Ijimagasukdjukdjuaq.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6188-6284 confidence: high

A Nugumiut caribou-hunter sees a monster sea-gull, which picks him up, places him on its back, and flies toward the sea.

The monster gull carries the hunter toward the sea; he kills it, uses its feathers to paddle, reaches land, and goes home.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6286-6387 confidence: high

In 'The Man in the Moon,' a man mistreats and strikes his pregnant wife; she calls to the Man in the Moon, who arrives with a sledge drawn by Terie'tiaq and Kanageak, tells her to shut her eyes, and carries her upward through the air to a snow house.

The pregnant woman summons the Man in the Moon, sits on his dog-drawn sledge, shuts her eyes, and travels upward through the air to his snow house.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6603-6707 confidence: high

When the couple plans to return home, the sons give them the racing dogs and instruct them to send back the first ground-seal cut into a rope; the couple escapes fierce pursuers, returns home, sends the seal rope, and later thanks the Adlet.

The Adlet sons give dogs to the couple; during pursuit the man rides a dog while the wife runs swiftly, allowing them to escape and reach their own country.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6921-7033 confidence: medium

The visitor remains with the tuneq, wants to go caribou-hunting, is warned that mosquitoes will kill him, later insists on going out with a stick, and does not return.

The man leaves despite the tuneq's repeated warnings and dies from the danger specifically named in the warning.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 7349-7452 confidence: medium

Raven and his wife build a nearby hut, the families become friendly, Raven proposes exchanging wives, and the other man asks Raven not to mention smell if he notices it.

Raven promises not to mention smell, breaks that promise, and the Fox woman then puts on the fox-skin and leaves as a fox.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 8785-8879 confidence: high

Kiniksalao wants to marry Kingoodlee, his wife's sister; both women oppose it. He considers killing one of them. The sisters consult their mother Nukatating and decide to escape and live alone despite her advice to stay.

The two sisters leave after Kiniksalao threatens violence around his desired marriage and then sustain themselves through hunting, trapping, housing, and stored food.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 9280-9374 confidence: medium

At Isortuqdjuaq, sudden frost covers the sea with ice and heavy snow prevents departure. Many starve; Quawallow, her three sons, and her daughter survive. Her eldest son Rating leaves for Niutang to ask aid, leaving his dog for the family to eat.

Rating leaves the starving household to go to Niutang and ask aid, leaving his dog with his mother as emergency food.
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The Eskimo of Baffin Land and Hudson Bay, Part I TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY. / VI. TEXTS FROM CUMBERLAND SOUND. / I. ITIQTAUJAQ.; lines 11736-11902 confidence: low

Translation of 'The Woman Who Became a Loon': a grandson goes away in a kayak and is driven from land; his grandmother shouts for him to paddle hard, follows him, becomes a loon, and cries from grief because he cannot reach land again.

The grandson goes away in a kayak, is driven away from land, and cannot reach land again.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 10654-10737 confidence: high

A boy sealing with his sister is carried away when a gale breaks the ice; he lands on a distant shore, is found by two women, mistreated and fed walrus-hide, and two girls give him a hidden ice knife.

The boy is separated from his sister and home when a gale breaks the ice and he drifts out to sea.
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The Eskimo of Baffin Land and Hudson Bay, Part II III. GENERAL REMARKS. / WEST COAST OF HUDSON BAY. / SOUTHAMPTON ISLAND. / HUDSON STRAIT.; lines 4571-4632 confidence: medium

A man hunting on ice with his dog is carried away to Southampton Island; he marries the dog, the dog bears pups and then a girl, he raises and marries the girl, and the people descend from the couple.

The origin account begins with a man hunting on ice with his dog being carried away and eventually landing on Southampton Island.
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The Eskimo of Baffin Land and Hudson Bay, Part II PONDS BAY. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6496-6618 confidence: medium

Children tell an orphan his father is not among the returning sealers. The boy searches, finds a carved bear and leftover sweet-breads, cooks and eats them, and follows bear tracks to the end of the land-floe.

The orphan leaves in search of his father, crosses by kayak to the bears' country, remains three years, learns to hunt seals, receives instructions, and returns to his mother.
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The Eskimo of Baffin Land and Hudson Bay, Part II PONDS BAY. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6620-6662 confidence: high

While the old man is away eating seal, the young woman escapes and follows the way her friends had traveled; he later breaks up his house looking for her.

The young woman escapes while the old man is away and follows the route of her former companions.
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The Eskimo of Baffin Land and Hudson Bay, Part II The Eskimo of Baffin Land and Hudson Bay, Part II / CONTENTS.; lines 60-264 confidence: medium

The West Coast of Hudson Bay tales list includes Origin of the Caribou, The Wind, Inukepowuke, Amautalik, The Emigration of Women, The Giant Gull, The Cannibal Fish, The Giant, The Cannibal Woman, Stories about Dwarfs, The Tornit, The People without Eyelids, The Shadow People, The Musk-Ox, The Country of the Wolves, Bear Story, The Bear Country, The Ghosts, Tales of Angakut, Witchcraft, Stories of Hunters, and Stories of Quarrels.

The West Coast list includes The Emigration of Women.
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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 7407-7521 confidence: medium

A maltreated wife runs away carrying her infant, enters a house, hides, and discovers the returning occupants are polar bears.

The wife runs away after maltreatment, carrying her infant, and hides in a house occupied by polar bears.
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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 7407-7521 confidence: high

A neglected step-son returning alone hears a polar bear behind him; the Bear invites him onto its back and takes him to the edge of the land-floe.

The Bear carries the boy across water to the Bears’ country, where he lives and hunts, then returns him home.
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The Labrador Eskimo CARTWRIGHT AND THE SOUTHERN ESKIMO. / THE WORK OF THE MORAVIAN MISSIONS. / CHARACTER OF THE COUNTRY. / ANCIENT DISTRIBUTION OF ESKIMO.; lines 1519-1642 confidence: medium

Eskimo inhabited the north shore of the Gulf of St. Lawrence as far west as Mingan and were driven away in the early seventeenth century by Montagnais Indians supplied with French firearms.

The passage repeatedly describes the Eskimo being driven from southern areas and retreating to the Strait of Belle Isle and then Hamilton Inlet.
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The Labrador Eskimo CEREMONIES. / WHALING FESTIVAL. / MYTHOLOGY. / THE MIGRATION LEGEND.; lines 7572-7613 confidence: medium

Baffin Island Eskimo are said to have a legend that present northern and southern shore tribes formerly lived together near Ussualung, quarrelled, separated, and that the Iglumiut or Labrador Eskimo went south.

The legend reports that formerly co-resident groups quarrelled, separated, and that the Iglumiut went south.
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The Labrador Eskimo FETISHES AND AMULETS. / THE LIFE AFTER DEATH. / CEREMONIES. / WHALING FESTIVAL.; lines 7425-7522 confidence: low

Simon danced around the animal and sang that he was an ambitious young man in love, had traveled north beyond known limits for valuable furs, had killed a rare-furred animal, and would return rich and marry the girl.

Simon's song describes an ambitious young man traveling north beyond familiar limits to obtain valuable furs, gain a girl's favour, return rich, and marry her.
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The Labrador Eskimo MUSIC. / RELIGION. / TORNGARSOAK AND SUPERGUKSOAK. / THE INUA AND TORNAIT.; lines 6847-6902 confidence: medium

The dead are bound; in this context Tornait represent the malignant influence of the dead during the three days they linger on earth before departing to the spirit world. Sharp-edged work is forbidden during this period for fear of wounding a wandering spirit and angering it.

The dead are said to remain on earth for three days before departing to the spirit world, with ritual restrictions during that period.
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The Labrador Eskimo THE TUNNIT. / THE LAST OF THE TUNNIT. / ALASUQ AND THE GIANT. / THE GIRL WHO LIVED AMONG THE ADLIT.; lines 8011-8034 confidence: medium

The tale opens with an Eskimo scolding his wife over care of boot-soles; she goes to the shore and cries.

The woman is scolded by her husband, leaves to the shore, and goes with the Adlit to their home.
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The Labrador Eskimo THE QUARREL OF THE CROW AND THE GULL. / THE GIRL WHO MARRIED A WHALE. / THE STORY OF THE SUN AND MOON. / THE STORY OF THE FOX-WIFE.; lines 8243-8271 confidence: medium

After living happily, the husband detects a strong odor; she says it is fox odor and will run away if scolded, then puts on the fox skin, leaves, and is never seen by him again.

When the husband questions the strong odor, the wife identifies it as fox odor, warns against scolding, puts on the fox skin, and disappears forever.
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The Labrador Eskimo WHALING FESTIVAL. / MYTHOLOGY. / THE MIGRATION LEGEND. / THE TUNNIT.; lines 7723-7830 confidence: high

Rink’s quoted tradition says the ancestors and the tunneks or tunnit once lived together, but the Tunnit fled north to Killinek because they feared people who drilled holes in their foreheads while they were alive.

The quoted tradition says the Tunnit fled from the ancestors’ people and moved north, crossing to Killinek.
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The People of the Polar North: A Record A SUMMER JOURNEY / JORGEN BRONLUND / UMANAQ, SEEN FROM THE BEACH / THE DARK DRAWS NEAR; lines 3242-3351 confidence: medium

The qavdlunatsait are connected to the legend of a girl who married a dog; she makes a boat from a boot sole, sends them to the white men’s country, and calls them fighting men.

The qavdlunatsait are said to descend from a girl who married a dog; she sends them to sea in a boat made from a leather boot sole toward the white men’s land.
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The People of the Polar North: A Record A TRIBAL MIGRATION / MERQUSAQ / ESKIMO SLEDGE (CAPE YORK) / A NANSEN SLEDGE WITHOUT UPRIGHTS; lines 1373-1492 confidence: high

The travelers are received as kinsmen and stay many years; after six years, elderly Qitdlarssuaq wishes to see his own country before death and announces return; followers prepare, while Itsukusuk stays for an ill child.

Qitdlarssuaq desires to see his country before death, announces a return, and the narrator later reports arriving back after five years of hardship.
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The People of the Polar North: A Record ARNARUNIAQ, WIFE OF ALATTAQ / BARREN / WOMEN / A SUMMER JOURNEY; lines 2814-2885 confidence: medium

Moltke is recovering enough to walk, but the expedition does not want to expose him to another winter in the harsh climate and primitive conditions.

The narrator and selected companions leave the Saunders Island encampment by sledge at midnight to seek Samik's boat because the party needs a way to reach Upernivik before winter and protect Moltke from another winter in harsh conditions.
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The People of the Polar North: A Record CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER / YOUNG GIRL (WEST GREENLAND); lines 10691-10808 confidence: high

The narrator asks about summer nomad life; South Greenland settlements empty in summer as people hunt reindeer, fish salmon or wolf-fish, dry food for winter, live in tents, and return in autumn.

People leave settlements in June for upland or water-based subsistence in tents and generally return in September.
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The People of the Polar North: A Record CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER / YOUNG GIRL (WEST GREENLAND); lines 10810-10909 confidence: medium

The speaker compares North Greenlanders and Southerners, then praises South Stromfjord as a reindeer district and describes the umiaq journey up the fjord toward a lighter, flatter, more luxuriant valley by the inland ice.

The passage describes leaving the houses by umiaq, going farther inland, and entering a distinct reindeer-hunting landscape toward the inland ice.
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The People of the Polar North: A Record CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER / YOUNG GIRL (WEST GREENLAND); lines 11182-11323 confidence: medium

The passage explains that a Greenlander tired of life among his fellows becomes a Qivitoq by leaving other people and living as a hermit in the hills, becoming a terror to the district.

The passage states that a Greenlander tired of life among others leaves fellow-men, lives as a hermit in the hills, and becomes a feared Qivitoq.
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The People of the Polar North: A Record CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER / YOUNG GIRL (WEST GREENLAND); lines 11325-11424 confidence: medium

They are said not to die; when very old they journey far north to a perpetually dark country where hill-men gather, but before going they must confess their sins to a human being.

Qivitoqs are said to be unable to die and, when very old, to go north to a country of perpetual darkness where hill-men gather.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: medium

Poulineq flenses seals kept whole for winter; his mother requests a head through the sister, Poulineq refuses because they are winter supplies, and the mother cuts off the largest head herself.

Poulineq and Ilimageq each refuse a request for a seal head by saying it is winter provision, and the mother says this is the answer usually given before disappearing.
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The People of the Polar North: A Record ESKIMO SLEDGE (CAPE YORK) / A NANSEN SLEDGE WITHOUT UPRIGHTS / THE OLD BEAR-HUNTER / ESKIMOS SINGING SPIRIT-SONGS, TO THE ACCOMPANIMENT OF DRUMS; lines 1754-1876 confidence: medium

The opening address says the world is large and urges the traveller to fling himself on his sledge as master of his dogs.

The passage begins with an exhortation to fling oneself on a sledge and then narrates the breaking of camp and night departure with dogs.
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The People of the Polar North: A Record FEEDING THE DOGS / CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER; lines 10521-10559 confidence: medium

A speaker says the sun is high and urges, "Up with you! We must be off!"

The passage begins with the party being awakened because the sun is high and they must leave, followed by their emergence from a small cave.
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The People of the Polar North: A Record HIS SON / MOTHER, WITH CHILD IN AMAUT (CARRYING-BAG) / ATUNGAIT, WHO WENT VISITING / THE MAN WHO WAS BLOWN AWAY BY THE STORM; lines 8068-8116 confidence: medium

Qivioq, among those near an iceberg, becomes afraid, asks who will tempt fate with him, rows toward land with one respondent, and has a shrieking black guillemot amulet behind him.

Qivioq escapes the storm, reaches land, marries a woman, later rows farther along the coast seeking people, and then settles with another wife.
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The People of the Polar North: A Record IN A WALRUS-HUNTER'S CAMP / JOSEPHINK NIELSEN / HANS PETER, SOREN NIELSEN'S YOUNGEST SON / GREENLANDIC WOMAN FROM KANGEQ, NEAR GODTHAAB; lines 9879-10034 confidence: medium

The giant dresses for Angakoq games, says there is a great festival at Erqutit, and assures the hesitant boy they will be there before dawn.

The boy is carried by the one-eyed giant from Kingigtoq to Erqutit and back before dawn, with instructions to cling to him and keep his eyes closed.
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The People of the Polar North: A Record JORGEN BRONLUND / UMANAQ, SEEN FROM THE BEACH / THE DARK DRAWS NEAR / WEATHERBOUND; lines 3354-3477 confidence: medium

The narrator and Qisunguaq plan to reconnoitre the ice southward for a possible Melville Bay crossing; visibility is limited by Polar night and open water remains visible.

The travelers prepare to depart during Polar night, receive cautionary remarks from old people about darkness, and decide to make the attempt.
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The People of the Polar North: A Record JOSEPHINK NIELSEN / HANS PETER, SOREN NIELSEN'S YOUNGEST SON / GREENLANDIC WOMAN FROM KANGEQ, NEAR GODTHAAB / MANASSEH; lines 10036-10133 confidence: medium

Manasseh yells, throws himself on his sledge, and his three large dogs pull him across the ice; nearby people remark that travel with him requires very quick dogs.

Manasseh abruptly launches on his sledge, and the later journey begins with the narrator trying to keep up with him over ice and snow.
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The People of the Polar North: A Record KAYAK / HARPOON POINT AND POLE / THE MAN WHO WENT TRAVELLING TO LOOK FOR / HIS SON; lines 7876-7916 confidence: medium

A man travels along the coast through different countries seeking his son, who had gone out in his kayak and not returned.

The passage opens with the man travelling along the coast through different countries to look for his missing son, and the journey continues after each danger.
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The People of the Polar North: A Record KNUD RASMUSSEN. / PART I / COUNT HARALD MOLTKE'S ARRIVAL AT AGPAT / A TRIBAL MIGRATION; lines 903-923 confidence: medium

The narrator meets members of a foreign Eskimo tribe who had emigrated to Cape York, probably from around Baffinsland, about fifty years earlier; they had merged into the Cape York tribe through wife-changing and intermarriage and are physically described by the narrator.

The passage describes a foreign Eskimo tribe emigrating to Cape York and characterizes the episode as an actual tribal migration lasting several years from one polar region to another.
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The People of the Polar North: A Record KNUD RASMUSSEN. / PART I; lines 213-344 confidence: medium

The party reaches Polar Eskimo ground; a comrade is seriously ill; a council assigns Mylius-Erichsen and two seal-hunters to remain while Jorgen Bronlund and the narrator drive north to look for people with limited provisions and rifles.

The narrator and Jorgen leave the main party and drive north to find people because a comrade is seriously ill.
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The People of the Polar North: A Record KUMAGDLAK, WITH THE LIVING ARROWS / DALRYMPLE ROCK / MEETINGS WITH STRANGE TRIBES / NAKED PEOPLE WITH FEATHERS; lines 8544-8580 confidence: medium

Qitdlaq is described as a great man who led people from the other side of the sea; during a seal-catching expedition with a companion, a storm drives them out to sea.

The episode begins with Qitdlaq and his companion driven out to sea by a storm and carried to an unfamiliar coast.
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The People of the Polar North: A Record MERQUSAQ / ESKIMO SLEDGE (CAPE YORK) / A NANSEN SLEDGE WITHOUT UPRIGHTS / THE OLD BEAR-HUNTER; lines 1643-1751 confidence: medium

In spring, Old Bone says men should travel, notes bare sunny ground and slow seals, invites the narrator, harnesses dogs to his sledge, secures rifle and spears, gives the Polar Eskimo farewell, and is accompanied to the ice.

In spring, Old Bone says men start their travels, gathers dogs and equipment, gives a farewell, and leaves by sledge over the ice.
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The People of the Polar North: A Record OLD HUNTER, WEST GREENLAND / WHEN RAVENS COULD TALK / THE RAVEN AND THE GREAT NORTHERN DIVER / THE RAVEN AND THE GOOSE; lines 12752-12784 confidence: high

The title identifies the tale as 'The Raven and the Goose.' A raven loves a goose and wants her as his wife; she refuses, saying he is too heavy a flyer to follow the geese across the sea and could drown if tired.

The geese set out with the raven and are about to cross the great sea, which the goose has described as lacking resting places and dangerous for a tired flyer.
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The People of the Polar North: A Record OLD MERQUSAQ NARRATES / PANIGPAK / THE WIFE OF PANIGPAK / A TRIBAL MIGRATION; lines 1071-1236 confidence: high

Qitdlarssuaq reports finding the new country, says he will journey to the strange people, exhorts all to follow, and asks whether they know the desire for new countries and new people.

Qitdlarssuaq announces a newly found country and exhorts the villagers to follow; ten sledges depart northward.
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The People of the Polar North: A Record OLD MERQUSAQ NARRATES / PANIGPAK / THE WIFE OF PANIGPAK / A TRIBAL MIGRATION; lines 1238-1278 confidence: medium

Qitdlarssuaq and believers travel farther north toward a new country; he encourages them, breaks camp first, drives the first sledge, and is described as stronger and more enduring than young men despite white hair.

The group leaves farther north under Qitdlarssuaq's leadership toward a promised new country and distant goal.
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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 passage frames the group as having been led to new countries and new people after a search, culminating in the meeting with the Pitoravik people.
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The People of the Polar North: A Record PART I / COUNT HARALD MOLTKE'S ARRIVAL AT AGPAT / A TRIBAL MIGRATION / OLD MERQUSAQ NARRATES; lines 925-976 confidence: low

Large ships sometimes visited; white men on them told of many Inuit far away across the Great Sea, and the news impressed Qitdlarssuaq.

White men report many Inuit far across the Great Sea, and this report makes a strong impression on Qitdlarssuaq before Merqusaq’s reference to a great journey.
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The People of the Polar North: A Record PART II / PRIMITIVE VIEWS OF LIFE / OSARQAQ. / THE CREATION; lines 4028-4036 confidence: high

Each of the two cuts a drinking-cup from musk-ox horns, both from the same head.

The two travelers prepare objects and leave in separate directions with an intention to reunite later.
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The People of the Polar North: A Record people-of-polar-north-rasmussen; lines 64-91 confidence: medium

The narrator remembers an old Greenlandic woman telling of a people far north at the end of the world who dressed in bearskins and ate raw flesh.

The narrator hears of people at the end of the world and resolves to travel to find them; the passage also gives a special wind-route to the northern lord.
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The People of the Polar North: A Record QISUK, WHO WENT AWAY SOUTH / OUR COMPANIONS ON OUR JOURNEY BACK TO CIVILISATION / BLIND AMBROSIUS, / LIFE IN A COLONY; lines 9115-9225 confidence: medium

The narrator and Count Moltke set out toward Kangeq; packed fjord ice slows them, kayak-men guide the route, and a Greenlander in the boat tells tales, legends, and adventures.

The travelers leave their comrades, cross a fjord obstructed by ice, respond to impassable water, and find a lead onward.
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The People of the Polar North: A Record QULUTA : BOY OF NINE / THE INLAND-DWELLERS AT ETA / THE MAN WHO PIERCED HIS WIFE'S LEGS / QISUK, WHO WENT AWAY SOUTH; lines 8973-9036 confidence: high

Qisuk is said to go south with his wife by sledge from Cape York.

The episode begins with Qisuk and his wife leaving Cape York and traveling south by sledge, then continuing farther south through several communities.
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The People of the Polar North: A Record THE INLAND-DWELLERS AT ETA / THE MAN WHO PIERCED HIS WIFE'S LEGS / QISUK, WHO WENT AWAY SOUTH / OUR COMPANIONS ON OUR JOURNEY BACK TO CIVILISATION; lines 8976-9050 confidence: high

The narrator says it is the day he is to leave; he looks over the polar-night country from the fjelds, then returns to find his sledge loaded and dogs waiting.

The narrator prepares to leave the people he has lived among and is explicitly described by the old woman as going back to his country and people.
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The People of the Polar North: A Record THE INVULNERABLE UASE / OLD OLE : WEST GREENLANDIC TYPE / GABRIEL / THE INVULNERABLE UASE 34S; lines 14489-14643 confidence: high

The next tale is introduced as narrated by old Sabine; at Itivdlerssuaq, a jealous husband hides his wife's footwear and injures her legs with a knife and mussel-shell valves.

The wife flees after ill-treatment, calls to the white men for help, and takes refuge in their ship.
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The People of the Polar North: A Record THE MAN WHO WAS BLOWN AWAY BY THE STORM / KNUD RASMUSSEN (NEW YEAR'S EVE, 1903) / THE GREAT FIRE / THE ORPHAN WHO DRIFTED OUT TO SEA; lines 8195-8206 confidence: high

The passage is titled “The Orphan Who Drifted Out to Sea”; an orphan boy drifts out to sea on an ice-floe and arrives among strange people.

The orphan boy drifts out to sea on an ice-floe and arrives among strange people.
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The People of the Polar North: A Record THE MAN WHO WAS BLOWN AWAY BY THE STORM / KNUD RASMUSSEN (NEW YEAR'S EVE, 1903) / THE GREAT FIRE / THE ORPHAN WHO DRIFTED OUT TO SEA; lines 8195-8206 confidence: medium

The magician brother finds the country where his brother is, sees that people are unkind to him, and starts building a very quick-sailing umiaq.

After locating his brother and seeing unkindness, the magician brother builds a quick-sailing umiaq, tests its speed, and steers away from shore toward the unknown.
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The People of the Polar North: A Record THE MAN WHO WENT TRAVELLING TO LOOK FOR / HIS SON / MOTHER, WITH CHILD IN AMAUT (CARRYING-BAG) / ATUNGAIT, WHO WENT VISITING; lines 7967-8066 confidence: high

Atungait decides he wants to travel by sledge with a strong woman and has a thick bearded-seal skin dried without scraping the fleshy side.

Atungait deliberately sets out by sledge and visits multiple peoples marked by unusual traits.
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The People of the Polar North: A Record WEATHERBOUND / PUNISHMENT DUE / HARPOON / LANCE; lines 3732-3857 confidence: medium

Qisunguaq cancels the agreement to go south and says wealth, gifts, and life among strangers would mean death and loss of breath for him.

Qisunguaq cancels the southward plan and states that riches, possessions, and gifts among strangers would cost him his life.
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The People of the Polar North: A Record YOUNG GIRL (WEST GREENLAND) / WEST GREENLANDIC TYPE / MOSES / MIDDAY IN WINTER IN A WEST GREENLAND COLONY (JAKOBSHAVN); lines 11682-11774 confidence: medium

Otto wants to inspect his seal-nets on New Year's Eve. His mother warns him against going out on the eve of a great holy day because unnatural things are about, but Otto drives off, looks at the nets, and catches a seal.

Otto is warned not to go out on New Year's Eve because unnatural things are about, but he drives off anyway.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10098-10194 confidence: high

The prince pardons the doorkeeper, requests a dervish dress, obtains it through the doorkeeper's connection, puts it on, conceals pearls and diamonds, and leaves at nightfall resolved not to return without the princess.

Prince Firouz Schah changes into a dervish's dress and leaves at night resolved not to return without the princess.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10098-10194 confidence: high

The prince asks for a dervish's dress, which the doorkeeper obtains through a false story; the prince wears it, conceals jewels intended for the princess, and leaves at nightfall resolved not to return without her.

Prince Firouz Schah assumes a dervish disguise and leaves at nightfall resolved not to return without the princess.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10294-10395 confidence: medium

The new story begins with Sultan Kosrouschah of Persia, who enjoys disguise and city adventures; after accession he leaves in private dress with his vizir.

Kosrouschah removes royal dress, puts on private clothing, and goes with a disguised companion into lesser-known city streets.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10294-10395 confidence: high

The Sultan sits on a platform with his court; the princess mounts the horse; the disguised prince places braziers around it, casts perfumes into them, circles three times, mutters words, and smoke rises.

The enchanted horse carries the prince and princess upward into the air and away from the Sultan's public spectacle.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1037-1152 confidence: medium

A king’s son loves hunting; the king orders the grand-vizir never to lose sight of him. During a stag chase, the prince rides ahead, becomes alone, and loses his way.

The prince’s pursuit of the stag separates him from his guardian and leads to his dangerous encounter while lost.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10618-10728 confidence: high

Bahman claims the right as elder to make the first attempt; Perviz objects because Bahman is head of the family and should not face danger.

Bahman accepts the undertaking, prepares, bids farewell, receives warnings, and leaves armed on horseback.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10618-10728 confidence: high

Bahman claims the right as elder to make the first attempt; Perviz objects because Bahman is head of the family and should not face danger, but Bahman prepares for the journey.

Bahman volunteers, prepares, says farewell, mounts his horse, and rides armed along the high road despite family concern about danger.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10838-10945 confidence: medium

Perviz rejects the idea that the old woman deceived them, says he will start on the same quest, and gives Parizade a hundred-pearl chaplet whose stuck beads will signal that his brother's fate has befallen him.

Perviz follows his elder brother's failed quest, and Parizade then departs after Perviz is lost.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1281-1407 confidence: medium

The Sultan says he cannot rest because the fish signify a mystery he must clear up.

The Sultan leaves courtly company and his camp alone at night to investigate the unexplained fish and lake.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1281-1407 confidence: medium

The Sultan says the fish signify a mystery, learns from the fisherman that they come from a lake among four hills beyond mountains, travels there, sees clear water with four kinds of fish, and camps beside the lake.

The Sultan declares he must clear up the mystery, traces the fish to their source, and departs alone from camp at night to investigate.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1409-1550 confidence: low

A new story begins: in Bagdad under Haroun-al-Raschid, an intelligent porter is hired by a veiled young lady, follows her to a closed door, and carries a large jar of wine brought by an old man.

A veiled young lady tells the porter to follow her, beginning a new sequence of movement through Bagdad.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1409-1550 confidence: medium

A new story begins in the reign of Haroun-al-Raschid: in Bagdad, an intelligent porter with a basket is approached by a tall young lady in a long muslin veil who tells him to follow her.

The veiled lady commands the porter to pick up his basket and follow her, beginning a sequence of movement through Bagdad.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 196-317 confidence: medium

Scheherazade implores her father to let her be the Sultan's next wife, says she knows what it means, is not afraid, and hopes either for glorious death or service to her country.

Scheherazade prepares to leave her father's protection and enter a marriage known to lead to execution the next morning.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1972-2079 confidence: high

The vizir orders the narrator boxed, taken to a desert place, beheaded, and left for birds of prey, but the executioner and companion are moved by his pleas, and the executioner lets him go if he leaves the kingdom forever.

The narrator is ordered to be executed in a desert place but is spared by the executioner on condition that he leave the kingdom and never return.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1972-2079 confidence: high

The vizir has the narrator put in a case and sent to a desert execution, but the executioner relents and orders him to leave the kingdom forever.

The narrator is transported for execution, but the executioner spares him only on condition that he leave the kingdom and never return.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1972-2079 confidence: medium

An army commanded by the vizir arrives; the capital surrenders, the uncle is overpowered and killed, and the narrator escapes through a secret passage to a trusted officer.

After the vizir seizes another kingdom and the uncle is killed, the narrator changes his appearance, dresses as a calender, and travels to Bagdad seeking the Caliph's help and protection.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2081-2191 confidence: high

The Sultan of the Indies, curious about the prince, sends an ambassador with rich presents and an invitation; the prince's father accepts for diplomatic and educational reasons.

The prince leaves his father's court for India after a foreign ruler sends an invitation and gifts.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2081-2191 confidence: high

The Sultan of the Indies sends an ambassador with gifts and an invitation; the father accepts, and the prince travels toward India with a small suite and ten camels laden with rich presents.

The prince leaves his father's realm for India with an ambassador, small suite, and diplomatic gifts after an invitation from the Sultan of the Indies.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2296-2398 confidence: high

The embedded tale begins: two men live in neighboring houses, one hates and envies the other, and the envied man sells his house and moves to the capital.

In the embedded tale, the envied man leaves because of another man’s hatred and envy, then adopts a dervish life and becomes famed for virtue.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2515-2626 confidence: medium

The genius throws murmured-over earth in the narrator's face and says, "Quit the form of a man, and assume that of a monkey."

After transformation and abandonment in an unknown country, the narrator travels from mountain to sea and boards a vessel.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2515-2626 confidence: medium

The genius throws earth in the narrator's face, saying, "Quit the form of a man, and assume that of a monkey"; he vanishes, and the narrator is in the likeness of an ape in an unknown country.

After transformation in an unknown country, the narrator descends to the sea and uses a tree branch and sticks to reach a ship.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2739-2840 confidence: medium

After recovering, the Sultan orders the narrator to leave the kingdom permanently; the narrator shaves, dresses as a calender, wanders, and resolves to go to Bagdad.

After being ordered to leave the kingdom, the narrator shaves his beard and eyebrows, dresses as a calender, wanders, and travels to Bagdad.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2739-2840 confidence: medium

The Sultan recovers from illness, banishes the narrator on pain of death, and the narrator becomes a calender, wanders through countries, and resolves to go to Bagdad.

After the princess's death, the Sultan orders the narrator to leave; the narrator changes his appearance, becomes a calender, wanders, and heads to Bagdad.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2842-2935 confidence: high

Agib succeeds to his father's throne, visits provinces and islands by sea, develops a taste for sailing, and equips a fleet for distant exploration.

The ruler leaves his kingdom by ship to explore distant seas with a fleet.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2842-2935 confidence: high

Agib succeeds to his father's throne, visits mainland provinces and islands, develops a taste for sailing, prepares large ships, and embarks to explore distant seas.

A ruler leaves his realm by fleet to visit islands and then explore more distant seas.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3043-3146 confidence: medium

Slaves load remaining furniture onto the vessel, make a litter for the old man, and the ship sails away, leaving the narrator alone.

The narrator is abandoned alone, seeks escape for a month, and crosses from the island toward the mainland.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3043-3146 confidence: medium

Slaves bring remaining furniture aboard, weave a litter, carry an old man to the ship, and the ship sails away.

The narrator is left alone after the ship sails, spends a month seeking escape, and crosses the remaining stream toward the mainland.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 319-445 confidence: medium

Scheherazade begins the story of a wealthy merchant who travels for business through the desert carrying biscuits and dates.

A merchant on a journey stops by a tree and fountain in the desert and is confronted by a wrathful genius demanding his death.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3250-3355 confidence: medium

The ten young men, accompanied by the old man, say they too opened the Golden Door while the princesses were absent, lost happiness, suffered punishment, and cannot receive the narrator; they direct him to the Court of Bagdad to meet one who can decide his destiny.

The narrator is told to depart and go to the Court of Bagdad, where someone can decide his destiny.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3250-3355 confidence: medium

The ten young men and the old man enter; the young men say they underwent the same events, lost happiness after opening the Golden Door while the princesses were absent, and share the same punishment as the narrator.

The narrator is refused a place among the penitents, ordered to depart, and then adopts Calender appearance while travelling toward Bagdad.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3250-3355 confidence: medium

A servant says the house belongs to "the noble Sindbad the Sailor," a famous traveller who sailed over every sea upon which the sun shines; Hindbad has heard of Sindbad's immense wealth.

The new section is titled as the Seven Voyages of Sindbad the Sailor, and Sindbad is introduced as a famous traveller who sailed over every sea.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3357-3443 confidence: high

In the First Voyage, Sindbad says he inherited wealth, squandered it, sold his household goods, and joined sea merchants in a jointly fitted-out ship.

Sindbad squanders inherited wealth, sells his goods, joins merchants, and embarks by sea from Balsora.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3357-3443 confidence: high

Sindbad inherits wealth, squanders it, sells household goods, joins sea merchants, and embarks with them at Balsora.

Sindbad wastes inherited wealth, sells his household goods, joins merchants, and embarks from Balsora.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3445-3549 confidence: high

Sindbad trades for sandalwood, aloes wood, camphor, spices, and other goods; reaches Balsora with about one hundred thousand sequins; is joyfully received by his family; and establishes a great house.

After returning and resolving to live quietly, Sindbad grows tired of idleness and longs again for the sea, introducing the second voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3445-3549 confidence: high

Sindbad trades for aromatic and spice goods, sails home, reaches Balsora with about one hundred thousand sequins, is received joyfully by his family, and settles into a wealthy household.

Sindbad returns wealthy to his family and resolves to live quietly, but soon tires of idleness and longs for the sea, leading into the second voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3551-3629 confidence: high

The narrator prepares trade goods, sails a second time with merchants, lands at a place with fruit trees and springs but no houses or people, and falls asleep by a clear brook while companions gather flowers and fruit.

The narrator deliberately prepares goods and embarks again by ship with merchants.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3551-3629 confidence: high

The narrator prepares goods, embarks on a second voyage with merchants, lands at a fertile uninhabited place with fruit trees, springs, and a brook, then falls asleep while companions gather flowers and fruit.

The narrator prepares goods and embarks on a second voyage with other merchants.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3631-3726 confidence: high

Sindbad grows restless, prepares rare merchandise, sails from Balsora, trades profitably, and is driven by a terrible wind into harbour on a strange island.

After settling into comfort, Sindbad again prepares rare merchandise, sails from Balsora, and begins another voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3631-3726 confidence: high

Sindbad begins the third voyage: after easy life makes him forget prior perils, he buys choice merchandise, goes to Balsora, sails with other merchants, trades at ports, and is driven by a terrible wind to a strange island.

At the beginning of the third voyage, Sindbad equips merchandise, sails from Balsora, profits at ports, and is driven by a terrible wind to a strange island.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3728-3822 confidence: medium

The narrator tells his brothers to use driftwood to make several rafts, wait for rescue if the plot succeeds, or take to the rafts quickly if it fails.

The narrator proposes and the sailors build driftwood rafts as their chance to leave the island if the plot succeeds or fails.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3824-3922 confidence: medium

The giant flees howling; the narrator and companions leave the castle and wait by their rafts to see whether the giant is dead.

The narrator and companions flee the castle on rafts when giants pursue them and attack from the water.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3924-4008 confidence: high

After the third voyage, Sindbad cannot remain at home; love of trading and pleasure in strange things lead him to arrange his affairs and take ship again.

Sindbad leaves home again despite wealth because of trading interests and pleasure in strange novelties.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3924-4008 confidence: medium

A violent hurricane wrecks the ship; many perish, while Sindbad and a few others are washed ashore near an island clinging to pieces of wreckage.

A hurricane destroys the vessel, many die, and Sindbad survives by clinging to wreckage until washed ashore on an island.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3924-4008 confidence: high

Sindbad, though rich and happy, departs again from love of trading and strange things; after goods are sent ahead and he takes ship, a violent hurricane wrecks the vessel, many perish, and Sindbad with a few others washes ashore near an island.

Sindbad explicitly says that wealth and happiness do not keep him home; love of trading and new strange things leads him to set affairs in order and take ship again.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4109-4187 confidence: medium

A vessel appears; the narrator signals, is questioned by sailors, claims shipwreck, has his bales taken aboard, and is welcomed by a captain who refuses jewel payment.

Within the voyage frame, the narrator survives a severe ordeal, is rescued by ship, travels, and returns to Bagdad with great wealth.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4190-4274 confidence: high

The narrator tires of quiet life, builds and outfits his own ship, invites merchants, sails with a favorable wind, and lands on an unknown uninhabited island.

The narrator explicitly tires of quiet life and sets out once more by sea.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4190-4274 confidence: high

The narrator grows tired of quiet life, builds and outfits his own ship, invites merchants, sets sail, and lands on an unknown uninhabited island.

The narrator rejects quiet life, prepares his own ship, gathers merchants, and sails again.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4276-4375 confidence: high

Sindbad reflects that he again tempted fortune after five shipwrecks, says it was his fate to rove, and embarks from a distant Indian port despite pleas to stay home.

After a year of rest, Sindbad prepares a sixth voyage despite prior shipwrecks and the entreaties of friends and relations.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4276-4375 confidence: medium

Stormy weather drives the ship off course; the captain realizes they are in a dangerous spot, a current sweeps them toward a mountain, and the ship is dashed on rocks after the people scramble ashore with valuables.

Storms drive the ship off course; a current sweeps it toward a mountain rising from the sea where the vessel is wrecked.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4276-4375 confidence: high

Opening the sixth voyage, Sindbad says he again tempted fortune after five shipwrecks and perils, rested for a year, ignored entreaties to stay home, traveled overland, and embarked from an Indian port.

Sindbad says he had already met five shipwrecks and perils but, after repose, prepares a sixth voyage despite entreaties to remain home.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 447-571 confidence: high

The merchant asks the genius for a year's grace and promises to return the next year under the trees; the genius leaves him near the fountain and disappears.

The merchant gives his word to return after one year to be killed and then comes back to the appointed place.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: medium

Sindbad’s guests depart after the sixth voyage, Hindbad receives a hundred sequins, and Sindbad begins the seventh voyage by saying he had resolved to go to sea no more and wished for peace.

After resolving never to go to sea again, Sindbad is summoned by the Caliph and commanded to carry a message back to Serendib, which shocks him.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: high

The Caliph is satisfied, says the king seems wise, dismisses Sindbad with rich presents, and Sindbad returns home; after the tale, Hindbad receives one hundred sequins and the guests agree to return for the seventh voyage.

Sindbad returns home in peace after the sixth voyage, resolves to avoid the sea, but is summoned by the Caliph to carry a letter and gift to Serendib.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4587-4685 confidence: medium

The narrator tells the Commander of the Faithful that he is ready to obey but has vowed never again to leave Bagdad because of sufferings undergone.

The narrator resists leaving Bagdad because of a vow but is compelled by the Caliph to undertake a voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4587-4685 confidence: high

Sindbad says he has vowed never again to leave Bagdad, but the Caliph insists that his honour and dignity require the mission to Serendib; he gives Sindbad one thousand sequins, a letter, and a present, and Sindbad sails from Balsora to Serendib.

Sindbad has vowed never to leave Bagdad, but the Caliph compels him to travel to Serendib as an envoy.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5372-5483 confidence: medium

The judge confiscates Alnaschar's goods, orders him out of town, robbers strip him on the road, and the narrator dresses him and brings him back disguised at night.

Alnaschar is banished from town under threat of death, robbed on the road, and later brought back disguised under cover of night by the narrator.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5485-5587 confidence: medium

The Bedouin sends Schacabac on a camel to a high barren mountain and leaves him there; a caravan to Bagdad reports his location, and the barber rescues him.

Schacabac is taken to a high barren mountain and left to his chance, then located through a passing caravan and rescued by the barber.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 573-688 confidence: medium

The second old man says he and the two black dogs are three brothers; their father left each a thousand sequins, they became merchants, and the eldest brother sold his goods to travel abroad for merchandise.

The brothers leave for mercantile travel, return after a year in destitute or ruined condition, and are restored financially by the narrator.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6065-6192 confidence: high

Marzavan hears the princess's history and says, "Take patience yet a little longer," then departs to explore other countries and seek the one for whom she sighs.

Marzavan hears the princess's history, tells her to be patient, and leaves to explore other countries, saying the man she longs for will not be far off when he returns.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6065-6192 confidence: medium

Marzavan, the nurse’s son, returns from many countries, having learned many things including astrology; his mother tells him of the princess, his foster-sister, and he asks to see her secretly.

Marzavan, learned from travels and astrology, hears the princess’s story and sets out to explore other countries, promising that the one she sighs for will not be far off when he returns.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6194-6302 confidence: medium

After recovery, the prince says he longs to see his beloved princess and fears relapse; Marzavan proposes asking permission for a two- or three-day hunt with horses ready.

Marzavan uses a hunting pretext, a midnight departure, and a bloodied coat left at crossroads to create the idea of the prince's death and enable travel.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6194-6302 confidence: medium

After recovery, the prince says he longs to see his beloved princess and fears relapse; Marzavan proposes asking permission for a two- or three-day hunt with horses ready.

Camaralzaman leaves his father's court with Marzavan to travel by land and sea toward the capital of China, where Badoura is associated.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6194-6302 confidence: medium

Marzavan journeys through many cities, islands, and provinces hearing of Princess Badoura, then at Torf hears of the ill Prince Camaralzaman, whose story sounds very similar.

Marzavan travels across cities, islands, and provinces, then follows reports of a prince whose story resembles Princess Badoura's.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6428-6544 confidence: medium

Camaralzaman dreams that his father is at the point of death, saying his beloved son has deserted him and caused his death; the prince wakes and tells the princess.

The prince's dream of his dying father motivates a journey to visit King Schahzaman.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6428-6544 confidence: medium

Prince Camaralzaman dreams that his father lies at the point of death and says his son's desertion is causing his death; the prince wakes and tells the princess.

The prince's dream of his father dying leads to the princess's request that the couple travel to King Schahzaman.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6546-6659 confidence: medium

Camaralzaman asks the way to his father's capital; the gardener explains the long land route, the annual ship to the Ebony Island, offers lodging, and Camaralzaman stays and works while longing for Badoura.

Camaralzaman learns he must wait a year for a ship to the Ebony Island, while Badoura's parallel journey by land and sea carries her into a new royal situation.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6661-6767 confidence: medium

The gardener learns the ship will depart soon, returns with news that it will set sail in three days, and says he has arranged Camaralzaman's passage with the captain.

The gardener arranges passage on a ship that will depart in three days, and he says the treasure comes as Camaralzaman is about to return to his own country.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 67-194 confidence: low

The preface says Sindbad's adventures perhaps came from Homer's Odyssey; all the East sent its wonders to Europe, and people talked of dervishes, vizirs, rocs, and peris.

The passage states that Sindbad had adventures which perhaps came out of Homer's Odyssey.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6769-6889 confidence: medium

The gardener worsens, is near death, murmurs his confession of faith, dies, and Camaralzaman digs a grave in the garden, wraps him, and buries him.

Camaralzaman is delayed from departure because he performs the gardener's burial rites and consequently misses the ship.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 690-804 confidence: high

The narrator's brothers urge a journey and trade; after five years he agrees, divides sequins with them, buries three thousand at home, buys merchandise, loads a vessel, and sets out with a favorable wind.

The narrator and his brothers prepare merchandise, load a vessel, and set out on a journey with a favorable wind.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 690-804 confidence: high

The brothers propose a journey and trade; the narrator eventually agrees, divides six thousand sequins, buries three thousand, buys merchandise, loads a vessel, and sets forth.

The narrator and brothers prepare merchandise, load a vessel, and set out with a favorable wind for trade.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7462-7559 confidence: medium

The king’s anger is kindled and he orders the captain of the guard with forty men to pillage and raze Noureddin’s house and bring Noureddin and the slave.

A royal order seeks to seize Noureddin and the fair Persian after Saouy’s accusation; they are warned and escape by ship to another city.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7462-7559 confidence: medium

Noureddin and the fair Persian reach Bagdad, pay for passage, go ashore, wander by the Tigris, and sleep on sofas before a shut gate of a high-walled garden.

The fugitives reach unfamiliar Bagdad, sleep outside the Caliph’s high-walled garden despite orders against use of the sofas, and are then admitted by the doorkeeper.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7462-7559 confidence: high

Saouy weeps; the king becomes angry and orders the captain of the guard to take forty men, pillage and raze Noureddin's house, and bring Noureddin and the slave to him.

The king's order to seize Noureddin and the slave prompts a warning and immediate escape from the city.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7462-7559 confidence: high

Sangiar, a doorkeeper and former slave of Khacan, hears the order, warns Noureddin to flee immediately with the beautiful Persian, gives him forty gold pieces, and disappears.

Sangiar secretly warns Noureddin and gives him forty gold pieces before disappearing.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7462-7559 confidence: high

The fair Persian puts on her veil; she and Noureddin flee the town unseen, find a ship at the mouth of the Euphrates bound for Bagdad, embark, and set sail.

The pair board a ship at the Euphrates and reach Bagdad, where the next phase of the story begins.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7790-7897 confidence: medium

The magician leads Aladdin to gardens outside the city gates, shares a cake by a fountain, and continues until they nearly reach the mountains while telling pleasant stories.

The magician leads Aladdin beyond the city gates through gardens and toward the mountains despite Aladdin's fatigue and desire to return.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7790-7897 confidence: medium

The Aladdin story begins: a poor tailor has an idle son named Aladdin; the father dies, and Aladdin does not change despite his mother's tears and prayers.

Aladdin is introduced as idle and untrained, then the magician leads him beyond the city gates toward gardens, a fountain, and the mountains despite his fatigue.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8269-8381 confidence: medium

The Sultan shows Aladdin the empty site of the palace, demands the return of his daughter, threatens death if Aladdin fails, and grants him forty days.

The Sultan gives Aladdin forty days to find the missing daughter and palace or submit to death.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8825-8932 confidence: medium

At night, while Sidi-Nouman appears asleep, Amina rises, dresses silently, leaves the room, and he decides to follow her.

Amina silently leaves the room at night, and Sidi-Nouman decides to follow her.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9138-9247 confidence: high

The story of Ali Cogia begins: he is a Bagdad merchant without wife or child; for three nights he dreams that an old man reproaches him for delaying pilgrimage to Mecca.

Ali Cogia repeatedly dreams of an old man reproaching his delay of pilgrimage, treats the dream as a direct warning, and resolves to travel to Mecca.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9138-9247 confidence: high

The tale of Ali Cogia begins: in Haroun-al-Raschid's reign, Ali Cogia of Baghdad dreams three nights running of an old man reproaching him for delaying pilgrimage to Mecca.

Ali Cogia repeatedly dreams of an old man reproaching him for delaying pilgrimage to Mecca and resolves to set out.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9249-9360 confidence: high

Ali Cogia travels by camel and caravan to Mecca, visits the sacred Mosque, performs religious duties, and displays his goods for sale.

Ali Cogia leaves Bagdad for Mecca, extends his travels through several regions, and returns only after seven years.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9249-9360 confidence: high

Ali Cogia travels by laden camel and caravan to Mecca, visits the sacred Mosque, performs religious duties, and sets out his goods.

Ali Cogia leaves Bagdad by caravan for Mecca with merchandise and continues onward for trade.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9591-9696 confidence: high

The Indian begins to help the prince mount and explain the guidance, but before he finishes, the prince turns the screw and disappears from sight.

The prince turns the screw before learning how to guide the horse back, flies out of sight, and is said not to know the return procedure.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9591-9696 confidence: high

The Indian begins to help the prince mount and explain how to guide the horse, but before he finishes the prince turns the screw and is carried out of sight.

The prince activates the horse before receiving full instructions and disappears, after which the Indian says he does not know how to return.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9698-9803 confidence: medium

In darkness the prince lets the horse choose its course, lands after midnight, and finds himself on the terraced roof of a huge palace with a marble balustrade and a door to a staircase.

The aerial ride carries the prince from his father's court to an unknown land and the roof of a palace at night.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9698-9803 confidence: medium

At night the prince lets the horse guide itself, lands after midnight faint and hungry, and finds himself on the terraced roof of a huge palace with a door and staircase.

The prince states that he was at his father’s court the previous day and is now in an unknown land in danger of his life after the strange aerial journey.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9805-9898 confidence: high

The prince mounts the horse, turns a peg, shoots upward rapidly, later finds a screw that makes the horse descend, lands after midnight on the palace roof, and passes sleeping eunuchs, guards, and a curtain at the princess's doorway.

The prince turns a peg on the enchanted horse without instruction and is carried rapidly upward, losing his sense of direction before eventually descending elsewhere.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9900-9995 confidence: medium

The princess accepts his explanation but fears his impression of her may fade after he leaves, so she asks him to remain a day or two longer.

The princess asks the prince to remain, and two months pass in balls, spectacles, and hunting before he insists he can no longer delay his duty.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9997-10096 confidence: high

Prince Firouz Schah argues that the princess should accompany him to Persia; she silently indicates consent, worries about managing the horse, and is reassured.

The princess secretly leaves the sleeping palace with the prince from the roof, and the enchanted horse rises from the earth toward Persia.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9997-10096 confidence: high

The princess's silence and downcast eyes show willingness to accompany him; she worries about his ability to manage the horse, but he reassures her and they plan a secret flight.

The prince and princess arrange a secret flight, mount the enchanted horse on the roof, and leave the earth when the control is touched.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D, 434. / XIII. 15. / AD. 435: / INGIO. 325; lines 18666-18774 confidence: high

Karu no Iratsume is banished to Iyo; the Heir Apparent sings of island exile, return, bed and spouse, and then of the maiden of Karu's suppressed weeping like doves of Mount Hasa.

The song voice says it is banished to an island and will certainly come back.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 270; / A.D. 277, / A.D. 278. / C276.; lines 14822-14873 confidence: medium

Maneko throws himself on his sword and dies; Takechi grieves, secretly leaves Tsukushi, travels by sea around the Southern Ocean, anchors in Ki, reaches the Court, and explains his innocence.

Takechi secretly leaves Tsukushi, travels by sea, reaches the Court, and explains his innocence.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 2CC. / VIII. 9. / EX 3; / JINGO. 227; lines 13095-13226 confidence: high

The Empress tells her ministers that she will personally lead the expedition, temporarily borrow the outward appearance of a man, rely on Gods and Imperial ancestors, cross the billows, and take the Land of Treasure.

The Empress states that she proceeds under instructions from the Gods of Heaven and Earth and the support of Imperial ancestors, and prepares to cross the sea to take the Land of Treasure.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 2CC. / VIII. 9. / EX 3; / JINGO. 227; lines 13095-13226 confidence: medium

Womaro, a fisherman of Ahe, scouts the Western Sea and sees no land; Nagusa, a fisherman of Shika, later reports a north-western cloud-girt mountain that may be a country.

Fishermen are sent to the Western Sea before the expedition; one later reports a cloud-girt mountain that may be a country, and a lucky day is fixed by divination.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 325. / A.D. 329. / A.D. 334. / NINTOKU. 285; lines 16407-16538 confidence: high

The Emperor, seeing the Empress's absence, weds Imperial Princess Yata and places her in the Palace.

The Empress learns that the Emperor has united with Imperial Princess Yata, becomes angry, refuses to land, and continues away by river toward Yamato.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 405. / A.D. 288. / A.D. 289. / A.D. 291.; lines 15321-15438 confidence: medium

The Emperor grants Yehime permission, summons eighty fishermen of Mihara in Ahaji, makes them sailors, and sends her to Kibi.

Yehime is permitted to visit Kibi, supplied with sailors, and departs by ship while the Emperor watches and sings.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 454. / XH 20; / A.D. 455. / XIV. 3,; lines 19070-19115 confidence: medium

Sakahi no Kurohiko fears the suspicion against him, secretly communicates with Prince Mayuwa, and they flee together to the house of the Oho-omi Tsubura.

Sakahi no Kurohiko and Prince Mayuwa secretly communicate, escape together, and flee to the house of the Oho-omi Tsubura.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 491. / A.D. 492. / A.D. 493. / XV. 28,; lines 22586-22659 confidence: medium

Araki took Akitame as wife and then set out for Koryo in Hitaka no Kishi's suite; Kaso says Akitame became restless, full of longing, distraught, and lamented touchingly.

Araki departs for Koryo in Hitaka no Kishi's suite, after which Akitame is described as restless, longing, distraught, and lamenting.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 98. / A.D. 110. / KEIKO. 203 / KEIKO. 205; lines 11909-11965 confidence: high

Yamato-dake no Mikoto sets out on his journey in winter on the 10th month, 2nd day.

The Prince sets out on a journey and states that he proceeds east by the Emperor's order, taking leave before departure.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 86. / SUJIN. 161 / SUJIN. 163 / B.C. 29.; lines 9801-9907 confidence: medium

A horned man arrives by ship at the Bay of Kebi, is linked with the place-name Tsunoga, and identifies himself as Tsunoga Arashito, son of the King of Great Kara, come to offer allegiance to a sage Emperor in Japan.

Arashito says he heard there was a sage Emperor in Japan, set out from Great Kara, and wished to offer allegiance.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 86. / SUJIN. 161 / SUJIN. 163 / B.C. 29.; lines 9801-9907 confidence: medium

Itsutsu-hiko claims to be the sole king and tells Arashito not to proceed; Arashito rejects the claim, loses the road, and travels by islands, bays, the Northern Sea, and Idzumo.

Arashito says he did not know the road and reached Japan by anchoring at one island and bay after another, passing through the Northern Sea and Idzumo.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BC, 2. / SUININ. 183 / A.D. 10. / VIL. 24.; lines 10750-10908 confidence: high

The Emperor commands Tajima Mori to go to the Eternal Land and obtain the fragrant fruit that grows out of season, later called Tachibana; the Emperor dies later that year.

Tajima Mori is commanded to go to the Eternal Land to obtain fragrant fruit that grows out of season and later returns with eight sticks and eight bundles.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BC, 2. / SUININ. 183 / A.D. 10. / VIL. 24.; lines 10911-10925 confidence: medium

Tajima Mori is said to have been apparently selected for a mission because of descent from a king of Silla; Tokoyo no Kuni/Eternal Land is considered unlikely to be Korea and more likely China because of the orange.

The passage refers to Tajima Mori being selected for a mission and immediately discusses Tokoyo no Kuni, glossed as Eternal Land.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 EIV 542 32 / A.D. 464. / XIV. 24. / YURIAKU. 353; lines 20161-20271 confidence: high

The Emperor desires to chastise Silla in person, but 'a God warned him, saying:—Go not'; he therefore does not go and gives orders to named ministers.

A God warns the Emperor not to go personally against Silla, and the Emperor obeys by not carrying out his intended departure.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6236-6382 confidence: medium

Toyo-tama-hime is secretly seen after changing into a great sea-monster of eight fathoms; she is ashamed and resentful, and after the birth she gives the child the name Hiko-nagisa-take-u-gaya-fuki-ahezu no Mikoto.

The Heavenly Grandchild secretly sees Toyo-tama-hime in her sea-monster form; she is ashamed and resentful, names the child, and departs across the sea.
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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 2185-2328 confidence: medium

Sosa no wo is fully grown, neglects rule, weeps and rages, says he wants to follow his mother to the Nether Land, and is driven away by Izanagi.

Sosa no wo neglects his assigned rule, says he wishes to follow his mother to the Nether Land, and is driven away by Izanagi.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: medium

Sosa no wo petitions to proceed to the Nether Land but first to visit High Heaven and meet his elder sister; permission is granted and he ascends.

Sosa no wo asks to ascend to High Heaven to meet his elder sister before proceeding to the Nether Land forever.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2608-2748 confidence: medium

Izanagi, with his task accomplished, builds an abode of gloom on Ahaji and dwells there forever in silence and concealment.

Izanagi's task is completed, after which one account has him withdraw to a gloomy abode and another has him ascend to Heaven and report his mission.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2608-2748 confidence: medium

Sosa no wo says his heart has not been black, that he must proceed to the Nether Land under his parents' command, and that he came through clouds and mists to see his elder sister before departing.

Sosa no wo says he is about to proceed forever to the Nether Land and came from afar in order to see his elder sister face to face before leaving.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I 626 / II. 9, / THE AGE OF THE GODS. 73 / II. 16.; lines 4835-4974 confidence: medium

Ame no Uzume bares her breasts, lowers her garment below her navel, laughs mockingly, and questions the road deity; he identifies himself as Saruta-hiko no Oho-kami and says he has come to meet and attend Ama-terasu’s child.

Saruta-hiko stands at the route of descent, says he came to meet and attend Ninigi, and agrees to go before as harbinger.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I 626 / II. 9, / THE AGE OF THE GODS. 73 / II. 16.; lines 4976-5012 confidence: medium

“The Heavenly Deity sent Futsu-nushi no Kamiand Take-mika-tsuchi no Kami to tranquillize the Central Land of Reed-Plains.”

Two gods are sent by a Heavenly Deity to tranquillize the Central Land of Reed-Plains and speak of going down to make it clear.
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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: medium

Sosa’s children Iso-takeru, Oho-ya-tsu-hime, and Tsuma-tsu-hime disperse tree seeds and cross to Kii; afterward Sosa dwells on the Peak of Kuma-nari and enters the Nether Land.

Sosa no wo no Mikoto enters the Nether Land, and Sukuna-bikona proceeds to the Everlasting Land in two versions.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4256-4361 confidence: medium

Taka-mi-musubi summons the gods; they recommend Ame-waka-hiko, son of Ame no Kuni-dama, and Taka-mi-musubi gives him a heavenly deer-bow and heavenly feathered arrows before dispatching him.

Ame-waka-hiko is sent with heavenly weapons but, after arriving, marries locally, wishes to govern the land himself, and does not report back.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4364-4484 confidence: medium

Koto-shiro-nushi tells the messenger that his father should respectfully withdraw and that he will not oppose; he makes an eight-fold fence of green branches in the sea, steps on the bow of the boat, and goes off.

Oho-na-mochi chooses not to resist, withdraws, and gives the broad spear used in pacifying the land to the envoys for the Heavenly Grandchild’s future rule.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4364-4484 confidence: high

Oho-na-mochi accepts his son’s answer, says he too will depart, gives the broad spear he used while pacifying the land to the envoys, says the Heavenly Grandchild can rule with it, and becomes concealed.

After yielding, Oho-na-mochi says he will withdraw to concealment and then becomes concealed.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4487-4509 confidence: medium

“Went off” is said to use the same character as “withdraw”; Hirata understands this as death, and the episode is said to be related differently in the Kojiki.

The note connects “went off” and “withdraw” and reports an interpretation of the phrase as death, with another gloss saying “i.e. died.”
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 58. / I 626 / II. 9, / THE AGE OF THE GODS. 73; lines 4675-4833 confidence: medium

Ama-terasu no Oho-kami commands Ame-waka-hiko to go first to the Central Land of Reed-Plains, says it is for her child to rule, describes rebellious deities there, and gives him the Heavenly deer-bow and Heavenly true-deer-arrows.

Ame-waka-hiko is dispatched from Heaven, descends, marries many daughters of Earthly Deities, and fails to report for eight years.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3152-3293 confidence: high

Sosa no wo throws a backward-flayed piebald colt into the sacred weaving-hall; Waka-hiru-me falls from the loom, is wounded by her shuttle, and dies; Ama-terasu then shuts the Rock-door.

In the variant, Ama-terasu enters the Rock-cave and shuts the Rock-door, after which all under Heaven is dark and day and night are indistinguishable.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3295-3429 confidence: high

At the first-fruits feast, Sosa no wo secretly defiles the Sun-Goddess’s seat in the New Palace; she sits there, is sickened, becomes enraged, and closes herself in the Rock-cave of Heaven.

The Sun-Goddess withdraws into the Rock-cave of Heaven, closes the Rock-door, and later emerges or is drawn out so that her radiance fills the universe.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3431-3557 confidence: high

The gods say Sosa no wo no Mikoto's conduct is highly improper and that he must not dwell in Heaven or the Central Reed-Plain Land, but must go speedily to the Bottom Nether Land; they then drive him away downward.

The assembled gods judge Sosa no wo no Mikoto's conduct, bar him from Heaven and the Central Reed-Plain Land, order him to the Bottom Nether Land, and drive him downward.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3431-3557 confidence: medium

During continuous rains and violent wind, Sosa no wo no Mikoto makes a broad hat and rain-coat from green grass and asks lodging of the assembled gods; they refuse because he has been banished. The passage explains later avoidance of entering another's house in such gear or bearing a bundle of grass, with an expiatory fine for violation.

After banishment, Sosa no wo no Mikoto travels in violent weather wearing grass rain gear, asks for lodging, is refused, and continues downward suffering.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3708-3852 confidence: low

Sosa no wo no Mikoto grants the designation Inada no Miya-nushi no Kami and then proceeds to the Nether Land.

The passage says Sosa no wo no Mikoto proceeds to the Nether Land and, in one writing, descends from Heaven to the head-waters of the river Hi.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3854-3885 confidence: high

Sosa no wo no Mikoto's behavior is called unmannerly; all the Gods of a thousand tables impose a fine and drive him into banishment.

A collective group of gods fines Sosa no wo no Mikoto and drives him into banishment after his unmannerly behavior.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3854-3885 confidence: high

Sosa no wo no Mikoto says he will not dwell in the land, then makes a boat of clay and embarks in it.

Sosa no wo no Mikoto refuses to dwell in Silla, makes a clay boat, embarks, and crosses eastward.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5551-5661 confidence: high

Taka-mi-musubi takes the coverlet from the true couch, clothes the Heavenly Grandchild with it, and sends him downward through the eight-piled clouds of Heaven; a longer divine style is given for him.

A heavenly authority clothes the Heavenly Grandchild with a coverlet from the true couch and sends him down through the clouds to named places on earth.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: medium

Hiko-hoho-demi grieves by the sea; Shiho-tsutsu no Oji asks why, promises to arrange the matter, makes a basket without interstices, places Hoho-demi in it, and sinks it in the sea.

Shiho-tsutsu no Oji meets the grieving hero at the seashore and sends him into the sea in a closed basket.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5786-5929 confidence: medium

Toyo-tama-hime says sea and land would have communicated if she had not been disgraced; she wraps the infant in rushes, abandons it on the seashore, bars the sea-path, departs, and the child is named Hiko-nagisa-take-ugaya-fuki-ahezu no Mikoto.

Toyo-tama-hime says sea and land would have communicated but, after disgrace, she bars the sea-path and departs.
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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: high

Oho-na-mochi accepts, says he will retire to direct secret matters, introduces Kunado as his replacement, invests him with Yasaka jewels, and becomes concealed for ever.

Oho-na-mochi states he will withdraw, delegates his place to Kunado, and becomes concealed for ever.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5153-5287 confidence: high

Ama-terasu gives the precious mirror to Ame no Oshi-ho-mimi, tells him to treat it as looking on her, and commands Ame no Ko-yane and Futo-dama to attend and guard it.

Ama-terasu addresses Ame no Oshi-ho-mimi as her child, arranges his consort, and then sends down the grandchild instead of the parents.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IST GENERATION. / II AEG, / P3420: / I. 37.; lines 2922-3025 confidence: high

Ama-terasu entered the Rock-cave of Heaven, fastened the Rock-door, and then "constant darkness prevailed" and night and day were unknown.

Ama-terasu enters the Rock-cave of Heaven, closes the Rock-door, and constant darkness follows with no known alternation of night and day.
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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 6595-6669 confidence: medium

The speaker says he heard from the Ancient of the Sea of an eastern land encircled by blue mountains, where one flew down in a Heavenly Rock-boat; he identifies this figure as Nigihaya-hi and proposes the land as world-center and capital.

The proposed destination is an eastern land called the centre of the world and potential capital, and the Emperor then leads an expedition toward the East.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 JINGO. 245 / A.D. 243. / A.D. 246. / IX. 26.; lines 14162-14221 confidence: medium

The Pékché men say they cannot communicate for the present, will go back and prepare a ship to communicate later, and ask to be informed if envoys from the honourable country come.

The Pékché men conclude they cannot communicate for the present, go back, and plan to prepare a ship for later communication.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KEIKO. 193 / K EIKO. 197 / KEIKO, 199 / VII. 16.; lines 11629-11701 confidence: medium

The Kumaso again rebel and make unceasing inroads on the frontier districts.

Yamato-dake no Mikoto, aged sixteen, is sent to attack the rebellious Kumaso and gathers archers and companions for the expedition.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KENZO. 389 / XV. 20. / A.D. 486. / DEV. 220:; lines 22259-22393 confidence: medium

Okime, old and infirm, requests leave to return to her native place, saying she is unable to walk even with the help of a rope.

Okime’s return home is marked by the Emperor’s farewell song saying that deep mountains will hide her and she will no longer be seen.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KENZO. S55 / XV. I4. / KENZO. 335 / A.D. 485.; lines 22021-22076 confidence: high

The Emperor says the late Prince died on a desert moor; he himself was a child who fled and hid, was later sought and raised to continue the Great Work; he searched for the honoured bones, and he and Prince Imperial Ohoke wept.

The Emperor says he was a child who fled and concealed himself, was later sought out and sent for, and was raised to continue the Great Work.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 NINTOKU, ! 291: / XI, 24. / XI. 25. / XI. -26.; lines 16832-16901 confidence: medium

The Imperial Prince flees with Imperial Princess Medori toward the Shrine of Ise; the Emperor sends Wofuna and Aganoko to pursue them and slay them when overtaken.

The Prince and Medori flee toward Ise, are pursued by imperial command, narrowly escape at a mountain, and are later killed.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 NINTOKU; 299 / XI, 34. / A.D. 399. / XH. 3.; lines 17368-17475 confidence: high

Nakatsu raises a force and surrounds the palace to kill the Heir; three named men warn the Heir and help him escape on horseback, with variants about drunkenness and being carried.

Three named supporters warn and assist the Heir, putting him on horseback so that he escapes before his palace is burned.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUININ. 183 / A.D. 10. / VIL. 24. / SUININ. 187; lines 10928-10979 confidence: high

The speaker says he crossed “the waves” and “the weak water”; the Eternal Land is “the mysterious realm of Gods and Genii” which ordinary mortals cannot attain.

The speaker travels across dangerous waters to the Eternal Land, described as a divine or supernatural realm inaccessible to ordinary mortals, and then returns after ten years.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUJIN. 163 / B.C. 29. / VI. 5. / SUININ. 169; lines 9960-10009 confidence: medium

Ama no hi-hoko rides in a ship, anchors at Harima, and dwells in Shisaha.

Ama no hi-hoko leaves Silla after transferring his country to his younger brother and arrives in Japan by ship.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 T, 56. / I. 58. / I 626 / II. 9,; lines 4512-4636 confidence: high

Taka-mi-musubi no Mikoto takes the coverlet from his true couch, casts it over Amatsu-hiko-hiko-ho-ninigi no Mikoto, and makes him descend from the Heavenly Rock-seat through the eight-fold clouds to the Peak of Takachiho.

The August Grandchild is made to descend from Heaven, leaves the Heavenly Rock-seat, passes through clouds, and arrives on the Peak of Takachiho.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 THE AGE OF THE GODS. 73 / II. 16. / BES (20; / II. 26.; lines 5335-5434 confidence: medium

In one writing, Taka-mi-musubi wraps Ninigi in the coverlet from the true couch; Ninigi opens Heaven’s rock-door, thrusts apart the eight-piled clouds, and descends.

Ninigi opens the rock-door of Heaven, parts the clouds, and descends toward Takachiho.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 TX 10. / TX, 12. / EX:..13: / JINGO, - 235; lines 13634-13680 confidence: medium

The Empress hears Prince Oshikuma has raised an army and orders Takechi no Sukune to carry the Imperial Prince by way of the south-sea provinces to Kii while she sails toward Naniha.

The Empress's ship cannot proceed toward Naniha, so she returns to Muko and performs divination.
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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: high

Yamato-dake receives the battle-axe, bows twice, recalls conquering Kumaso with a three-foot sword, trusts the Gods of Heaven and Earth and imperial might, and vows to teach gently or smite with arms.

Yamato-dake accepts the battle-axe, announces that he is proceeding to the frontier, and receives appointed companions.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XIII. 15. / AD. 435: / INGIO. 325 / XIII: 18.; lines 18777-18892 confidence: low

One account says the Heir Apparent was banished to the Land of Iyo; a note identifies this as the Kojiki version.

A variant account states that the Heir Apparent was banished to the Land of Iyo.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XIV. 7 / A.D 462. / XIV. 20. / YURIAKU. 740; lines 19942-20002 confidence: medium

Tasa learns that the Emperor has married his wife, goes to Silla to seek succour, and the Emperor orders Otokimi and Akawo to chastise Silla.

Otokimi departs under command to chastise Silla, encounters the country god in old-woman form, decides the way is too far, and returns without completing the chastisement.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XV. 20. / A.D. 486. / DEV. 220: / NINKEN. 308; lines 22424-22478 confidence: low

At the death of Emperor Anaho, Ohoke took refuge; the excerpt ends before the destination is stated.

The passage states that after Emperor Anaho died, Ohoke took refuge.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XV. 6. / K ENZO. 377 / A.D. 483. / A.D. 484.; lines 21537-21598 confidence: high

After hearing their father had been shot, the Emperor, identified in a note as Woke, and Prince Ohoke flee and hide; Omi/Kusakabe no Muraji and Adahiko secretly serve them, enabling them to avoid disaster by fleeing to Yosa in Tamba.

After their father's killing, Woke and Ohoke fear for their lives, escape, hide, flee to another district, and later change names.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 052. / KV: 53: / A.D. 653. / SEXV, 54,; lines 13576-13667 confidence: low

On the twelfth day of the fifth month, a mission is sent to Great Thang, naming Kishi no Nagani as Chief Ambassador, Kishi no Koma/Ito as Associate Ambassador, and listing student priests and students.

A mission to Great Thang includes ambassadors, student priests, and students.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 606. / SUIKO. 135 / A.D. 607. / A.D. 608,; lines 7676-7734 confidence: high

P’ei Shih-ch‘ing departs; Wono no Imoko no Omi is Chief Envoy, Kishi no Wonari Second Envoy, and Fukuri Interpreter, dispatched with the Thang guests.

P’ei Shih-ch‘ing departs while a Chief Envoy, Second Envoy, and Interpreter are appointed and dispatched in company with the Thang guests.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 606. / SUIKO. 135 / A.D. 607. / A.D. 608,; lines 7676-7734 confidence: medium

Four named students and four named student-priests, eight persons in all, are sent to the Land of Thang.

Students and student-priests are sent to the Land of Thang, eight persons in all.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 607. / A.D. 608, / XXIL. 22. / A.D. 610.; lines 7764-7871 confidence: medium

The arrivals say the King of Pékché sent them to Wu; because of civil war they could not enter, returned homeward, met a storm, were tossed at sea, and anchored on the Imperial coast.

The Pékché group describes a commanded mission, failed entry into Wu, return toward home, storm at sea, and unexpected arrival on the Japanese coast.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 613. / SUIKO. 145 / A.D. 616, / A.D. 618.; lines 8125-8196 confidence: low

Three, then seven, then twenty persons from the Island of Yaku arrive; all thirty are settled in Enowi, remain there, and die there.

Thirty persons from Yaku come as emigrants, are settled in Enowi, never leave, and die there.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 619. / SUIKO. 149 / A.D. 622, / SUIKO. 151; lines 8436-8480 confidence: low

Kamchi Té-chhang is made tribute-bearer for Imna; Ihakane and his colleague say the war violates the previous agreement, so Imna affairs cannot be settled; they put to sea and cross to Japan.

After concluding that Imna affairs cannot be settled, Ihakane and his colleague put to sea and cross over to Japan.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 645. / KOGYOKU. 193 / XSKVAS2: / XXV. 3.; lines 10889-11001 confidence: medium

Furubito no Ohoye refuses, says he desires to renounce the world and practice the Law of Buddha at Yoshino, throws down his sword, orders his household to ungird their swords, then shaves beard and hair and puts on the kesa at Hokoji.

Furubito refuses rule, says he will renounce the world, removes swords, goes to Hokoji, shaves hair and beard, and puts on the kesa.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 658. / SAIMEL. 253 / XXVI,7 / SAIMEI. 255; lines 14324-14389 confidence: medium

The Empress’s first verse says that even though she passes over mountains and crosses seas, she cannot forget the pleasant region of Imaki.

The Empress’s verses speak of crossing mountains and seas, darkness behind her, and having to go while leaving a dear young child.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 KV: 53: / A.D. 653. / SEXV, 54, / XXV. 55.; lines 13670-13766 confidence: medium

Named ambassadors, student priests, students, and envoys are appointed; groups are described as sailing together in the same ship or in one ship for a mission connected with Great Thang.

Mission participants sail by ship toward Great Thang, and one ambassadorial group later perishes when the ship sinks.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 MENALIE YIP, / KEIDAT. - 11 / A.D. 514. / KEIDAI. 13; lines 762-812 confidence: medium

General Mun-kwi and the Pekche envoy party ask to leave; Mononobe no Muraji is attached by imperial decree and they are allowed to return.

The envoy party is allowed to go back by imperial decree, Mononobe no Muraji is attached, and he proceeds with a fleet of five hundred war-ships toward Te-sa.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 NORUXS (232 / XXX. 23. / XXX. 24, / XXX. 25.; lines 22944-23019 confidence: medium

Takechi-maro, Miwa no Ason, divests himself of cap-rank, delivers it to the Court, and says that during agricultural operations the imperial chariot should not be moved.

A senior official objects to moving the imperial chariot during agricultural operations, but the Empress proceeds to Ise.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 RXIX. 9. / A.D. 676. / B39 NIHONGI. / X XIX. 15.; lines 18883-18960 confidence: medium

The Emperor ordered princes and ministers each to furnish one person to renounce the world; these persons were chosen without distinction of age or sex, entered religion according to their wishes, and joined the feast.

Persons supplied by elite families renounce the world, enter religion according to their wishes, and participate in the Buddhist feast.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 SAIMEI. 261 / XXVI. 14. / XXVL 15. / SAIMEI, 263; lines 14786-14838 confidence: low

Abe no Omi was sent with a fleet of 200 ships against Su-shen, embarked Yemishi of Michinoku on his own ship, and arrived close to a great river.

Abe no Omi is sent with 200 ships against Su-shen, embarks Yemishi, and arrives close to a great river.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 SUIKO. 125 / A.D. 601. / A.D. 602. / A.D, 603.; lines 6935-6990 confidence: medium

General Imperial Prince Kume arrives in Tsukushi, proceeds to Shima, encamps, and assembles ships for transport of provisions for his army.

Kume stages an expedition, falls ill before carrying it out, dies, and the Empress laments that the great project was not accomplished.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI, 277 / A.D. 662. / A.D. 663. / TENCHI. 279; lines 15600-15707 confidence: medium

After Chyu-yu surrenders, the people say, “this day the name of Pékché has become extinct,” ask whether they will visit the ancestors’ tombs again, and inform wives and children of the intention to quit the country.

After Chyu-yu falls, the people say Pékché has become extinct, prepare to quit the country, gather with Japanese forces, and set sail toward Japan.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 207 / ENV EL / TENCHI. 299 / A.D. 672.; lines 17015-17134 confidence: high

The Heir Apparent suspects a secret plot, declines the Emperor's succession command, asks that the Empire go to the Empress-consort and Prince Ohotomo be successor, and says he will renounce the world and perform merit.

The royal figure renounces the world, puts on priestly garb, deposits weapons, leaves for Yoshino, and separates retainers by their willingness to follow religious practice.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 207 / ENV EL / TENCHI. 299 / A.D. 672.; lines 17136-17257 confidence: high

A minister warns that Afumi ministers may conspire, roads may become impassable, and an unarmed eastward journey may fail.

The Emperor accepts a warning about conspiracy, blocked roads, and lack of soldiers, then begins an urgent eastward movement with an imperial party.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 207 / ENV EL / TENCHI. 299 / A.D. 672.; lines 17136-17257 confidence: medium

At night the party uses pulled-down fences for lights, reaches Nabari at midnight, burns the posting-station, and proclaims for villagers to join, but no one does.

The journey proceeds through dark mountains, midnight travel, a blocked mountain road, fatigue of the Empress-consort, cold, thunderstorm, and rain.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 275 / TENCHI, 277 / A.D. 662. / A.D. 663.; lines 15533-15597 confidence: medium

An unnamed speaker says the people would starve if they remain, proposes removal to Phi-syong, and describes its rivers, mud, earthworks, canal-fed rice-fields, produce, and food/clothing resources.

The passage records a move to Phi-syong followed by a return to Chyu-yu when the enemy comes near and Phi-syong becomes untenable.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 293 / A.D. 671. / TENCHI. 295 / TENCHI. 207; lines 16760-16812 confidence: high

The Prince Imperial asks leave to go to Yoshino and practice the religion of Buddha; the Emperor permits him, and he goes to Yoshino, escorted as far as Uji by the Oho-omi and others.

The Prince Imperial requests permission to go to Yoshino to practice the religion of Buddha and departs after receiving permission.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXI. 14. / A.D. 589. / A.D. 590. / A.D. 591.; lines 6478-6547 confidence: high

Soga no Mtimako no Sukune consults Pékché priests about receiving discipline, hands Zen-shin and companion nuns to Pékché envoys for study in Corea, pulls down Konoha's house, and begins building Hokoji at Asuka no Magami no Hara/Asuka no Tomada.

Zen-shin and her companions are dispatched abroad for study and later return to reside in a temple.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXL. 5. / XXI. 6. / XXI. 7. / SUJUN. 113; lines 6333-6452 confidence: medium

Yorodzu, a dependent of Mononobe no Moriya, guards the house at Naniha, hears of the Ohomuraji's downfall, flees by night, hides in the hills, and is judged traitorous by the Court.

Yorodzu flees by night and hides among the hills after hearing of the Ohomuraji's downfall.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXV. 39. / A.D. 048. / AD. 649. / XXV. 42; lines 12980-13086 confidence: medium

The Emperor is about to raise an armed force and surround Maro's house; Maro takes two sons, Hidshi and Akagoma/Mawosu, and flees by way of Chinu toward Yamato.

After imperial armed force is prepared, Maro flees toward Yamato and comes to the Temple, which he says was built under a vow for the Emperor, so that his last moments may be easier.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXV. 6. / XXV. 8. / EXC 1. / XXV. 12.; lines 11352-11453 confidence: medium

Variant notes call Furubito the Heir Apparent or Furubito no Ohoye; the prince went to the mountains of Yoshino and was sometimes styled the Heir Apparent of Yoshino.

A variant note says Furubito repaired to the mountains of Yoshino and was therefore sometimes styled the Heir Apparent of Yoshino.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXVI. 4. / A.D. 658. / SAIMEL. 253 / XXVI,7; lines 14267-14321 confidence: medium

In the same month, Buddhist priests Chitst/Chitsi and Chitatsu go by the Empress’s command to Great Thang on a Silla ship and receive instruction from Hsiian-ts‘ang on the philosophy of things without life and living beings.

The Empress commands Buddhist priests to travel abroad to Great Thang, where they receive instruction from Hsiian-ts‘ang.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXX. 34. / XXX. 36. / A.D. 695. / JIT. 419; lines 23743-23828 confidence: medium

The Empress repeatedly goes to the Palace of Yoshino and later arrives back from Yoshino.

The Empress repeatedly leaves for named palaces or places and is recorded as arriving back.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXX. 8 / A.D. 689. / XXX. 9. / XXX. I; lines 21944-22069 confidence: medium

Maro and another ask to shave their hair and become priests; the Empress says they desire vegetable food and precepts and orders: “let them renounce the world and practise religion.”

The passage explicitly records a request to shave hair, become priests, eat vegetable food, observe precepts, and renounce the world.
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korean

Corea, the Hermit Nation A BODY-SNATCHING EXPEDITION. 399 / COBRA. / A BODY-SNATCHING EXPEDITION. 401 / CHAPTEE XLYI.; lines 15791-15873 confidence: medium

The fleet rendezvoused at Nagasaki in Kiushiu, “whence warlike expeditions to Cho-sen have sailed,” and the cry was “On to Seoul.”

The squadron departs from Nagasaki/Kiushiu toward Korea, with the stated cry “On to Seoul,” and the passage links this departure point to earlier warlike expeditions.
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Corea, the Hermit Nation AMERICAN RELATIONS WITH COUEA. 395 / CHAPTEK XLV. / A BODY-SNATCHING EXPEDITION. / A BODY-SNATCHING EXPEDITION. 397; lines 15476-15559 confidence: medium

The fleet left Shanghai, stopped at Nagasaki for coal, water, and muskets, headed toward Chung-chong province, arrived in Prince Jerome Gulf, and obtained two sampans partly by persuasion, pay, and force.

The expedition departs Shanghai, stops at Nagasaki, heads for Korea, obtains sampans, moves upriver at night, lands, and marches toward the tomb.
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Corea, the Hermit Nation CATHAY, ZIPANGU, AND THE MONGOLS. / CHAPTER XL / NEW CHO-SEN. / NEW CHO-SEN. 77; lines 3009-3092 confidence: medium

The falcon flies into a roadside shrine; inside, a white-bearded hermit priest tells the young man: "A throne is a richer prize. Betake yourself at once to the capital."

The hermit priest interrupts the falcon pursuit, says a throne is a richer prize, and sends Taijo to the capital, after which Taijo begins the path that leads to kingship.
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Corea, the Hermit Nation CHANGES AFTER THE INVASION. 151 / CHANGES AFTER THE INVASION. 153 / CHAPTEE XXL / THE ISSACHAB OP EASTERN ASIA. ,; lines 5877-5957 confidence: medium

After his mother entered the icy cave of the dead, Ai-sin Ghioro floated down the Hurka in a little boat and was hailed as ruler by three warring families whose chiefs were impressed by his supernatural appearance.

After his mother enters the icy cave of the dead, Ai-sin Ghioro embarks in a little boat and floats down the Hurka River to the district where he becomes ruler.
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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 XV. / THE BETRBAT PROM SEOUL. / THE RETREAT PROM SEOUL. 117 / THE RETREAT FROM SEOUL. 119; lines 4536-4595 confidence: medium

The allies advance; on May 22, 1593, the Japanese evacuate Seoul and the Chinese vanguard enters. The Japanese retreat in good order, bivouacking outside, avoiding houses, maintaining sentinels and discipline, reaching coastal fortified camps. The allies later march south, and Chinese losses since crossing the Yalu River are counted at twenty thousand.

The Japanese evacuated Seoul, maintained strict discipline during retreat, reached coastal camps, and rested nearly within sight of their native land.
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Corea, the Hermit Nation CHAPTER II. / THE OLD KINGDOM OF CHO-SEN. / THE OLD KINGDOM OF CHO-SBN. 13 / THE OLD KINGDOM OP CHO-SEN. 15; lines 655-740 confidence: medium

After the request is granted, Wei-man hurries with forces, appears before the royal castle, attacks it, defeats Kijun, and Kijun flees by sea in a boat to the southern end of the peninsula.

After defeat at the royal castle, Kijun flees by sea in a boat to the southern end of the peninsula.
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Corea, the Hermit Nation CHAPTER XXXIX. / CHAPTER XL. / PBBSECUTION AND MARTYRDOM. / PERSECUTION AND MARTYRDOM. 357; lines 13814-13897 confidence: medium

A fresh edict against the 'evil sect' is issued January 25, 1802; Christians are described as scattered in mountains and northern forests or suffering poverty, hunger, and cold at home.

Christians are described as scattered in mountains and northern forests, and later converts state willingness to leave their native land and colonize islands for worship and conscience.
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Corea, the Hermit Nation COBEA. / THE PDYU RACE AND THEIR MIGRATIONS. 21 / THE PUYU RACK AND THEIR MIGRATIONS. 23 / THE FUYU RACE AND THEIR MIGRATIONS.; lines 1045-1089 confidence: medium

Korai people migrate steadily southward, displace southern neighbors, collide with Hiaksai, finally occupy its territory, and fix their capital at Ping-an.

The passage explicitly states that Kokorai/Korai people migrated steadily southward, displaced southern neighbors, and occupied Hiaksai territory.
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Corea, the Hermit Nation COEBA IN 1888. 445 / CORBA IN 1888. ,449 / COBEA IN 1888. 451 / COREA IN 1888. 453; lines 17704-17778 confidence: medium

The Port Hamilton episode is said to teach Korea not to rely on China; the king and government renounce Chinese suzerainty and send embassies to Japan, Europe, and the United States.

The king and government send embassies abroad, and the United States facilitates the envoys’ departure by ship as part of Korea’s declaration of independence from China.
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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: high

Stonewall longs toward Peking for books or a living teacher; in 1783 Senghuni, son of the third ambassador to Peking, travels there through Shing-king with a message to Bishop Alexander de Gorla.

Stonewall longs for books or a living teacher from Peking; Senghuni travels to Peking, is instructed and baptized, and returns to Seoul with materials.
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Corea, the Hermit Nation EDUCATION AND CULTURE. 341 / X EDUCATION AND CULTURE. 343 / CHAPTER XXXIX. / CHAPTER XL.; lines 13683-13766 confidence: medium

Jacques Tsiu, a young Chinese priest, is selected for a perilous mission, travels from Peking, waits near the border because of sentinels, crosses the Yalu at night on December 23, 1794, reaches Seoul, and begins work.

Jacques Tsiu is chosen for a perilous mission, waits because of sentinel vigilance, crosses the Yalu at night, reaches Seoul, and begins religious work.
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Corea, the Hermit Nation EVENTS LEADING TO THE JAPANESE INVASION. 93 / CHAPTER XIII. / CHAPTEE XIY. / THE CAMPAIGN IN THE NOBTH.; lines 3949-3980 confidence: high

News of Chiun-chiu castle's fall reaches Seoul; panic empties the city, soldiers desert posts, courtiers desert the king, and people flee to the mountains.

The city panics and empties; the king flees with his court, the party departs hurriedly without food, suffers rain and fatigue, and crosses a river in darkness.
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Corea, the Hermit Nation EVENTS LEADING TO THE JAPANESE INVASION. 89 / EVENTS LEADING TO THE JAPANESE INVASION. 91 / EVENTS LEADING TO THE JAPANESE INVASION. 93 / CHAPTER XIII.; lines 3666-3741 confidence: medium

"At the signal, given by the firing of cannon, the immense fleet hoisted sail" and sailed west under a breeze.

The passage emphasizes a large fleet departing westward after a cannon signal to begin an overseas invasion.
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Corea, the Hermit Nation JAPAN AND COREA. 55 / JAPAN AND CORBA. 57 / JAPAN AND COREA. 59 / JAPAN AND COBEA. 61; lines 2419-2469 confidence: medium

The passage says the mikado's ancestral homeland is uncertain, but argues that Koreans and Japanese are more closely allied to each other than to Chinese, Manchus, or Malays and that both inherited institutions from Puyu ancestors who migrated toward the rising sun.

The passage describes Puyu ancestors as migrating toward the rising sun rather than toward the setting sun.
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Corea, the Hermit Nation KORAI, OR UNITED COREA. 69 / CHAPTER X. / CATHAY, ZIPANGU, AND THE MONGOLS. / CATHAY, ZIPANGU, AND THE MONGOLS. 71; lines 2784-2866 confidence: low

Yoshitsune fled from his jealous brother Yoritomo in 1189, reached Yezo, and is believed to have crossed to Manchuria.

The passage reports Yoshitsune's flight from his brother toward Yezo and Manchuria and Suyematz's claim that he and Genghis Khan were one person.
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Corea, the Hermit Nation MA-HAN AND BEN-HAN. / SHIN-HAN. / SAM-HAN, OR SOUTHERN COREA. 33 / OHAPTEE V.; lines 1498-1562 confidence: high

The Chinese Government ordered burial of war dead and famine victims; many Hiaksai families fled for asylum and new industries, and the remaining population came under Shinra.

Hiaksai families fled for asylum, migrated to Japan, were settled in provinces, and founded pottery industries continued by descendants.
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Corea, the Hermit Nation NEW CHO-SEN. / NEW CHO-SBN. / NEW .CHO-SBN. 83 / NEW CHO-SBN.; lines 3294-3354 confidence: medium

Portuguese accounts informed Europe about China, Japan, and Coria; the English Society for the Discovery of Unknown Lands formed in 1555, but northern passage attempts failed to reach Corea, Cathay, India, or China.

The passage describes English and other voyages attempting to reach Corea, Cathay, India, or China by northern passages, but failing.
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Corea, the Hermit Nation OHAPTEE V. / EPOCH OF THE THREE KINGDOMS. --HI AKSAL 39 / CHAPTEE VL / CHAPTER VII.; lines 1806-1877 confidence: medium

Chiu-ai marches against Kiushiu groups who reject his authority; Queen Jingu argues the trouble lies in the peninsula; after Chiu-ai is killed, she sails from Hizen to the Asian mainland, probably Fusan.

Jingu acts after her husband's death, sends the army across the sea, reaches the mainland, and receives Shinra's submission.
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Corea, the Hermit Nation OHAPTEE V. / EPOCH OF THE THREE KINGDOMS. --HI AKSAL 39 / CHAPTEE VL / CHAPTER VII.; lines 1806-1877 confidence: medium

Shinra is placed in southeastern Korea; settlers are said to have gone to Japan via Tsushima; Yamato are described as Kokorai/Fuyu immigrants crossing the Sea of Japan; Kiushiu groups dispute Yamato possession.

The passage describes settlers and Yamato ancestors crossing from Korea to Japan, followed by contested claims of rightful ownership and political authority in Kiushiu.
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Corea, the Hermit Nation PERSECUTION AND MARTYRDOM. 359 / CHAPTEK XLI. / ENTRANCE OF THE FRENCH MISSIONARIES. 363 / ENTRANCE OF THE FRENCH MISSIONARIES.; lines 14144-14223 confidence: medium

Since 1839 the government had increased frontier vigilance; Ai-chiu required a passport with the chief inspector's seal, scrutiny, and cross-questioning, causing missionaries to seek a seaward path.

Strict passport controls drove the missionaries to seek a seaward path, and Andrew departed with an inexperienced crew in a crude boat.
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Corea, the Hermit Nation RELIGION. 327 / RELIGION. 329 / RELIGION. 83J / RELIGION. 333; lines 12934-13012 confidence: medium

The passage says priests sometimes used court influence for sectarian aggrandizement; it also reports traditions of nobles and queens entering religious life and compares clerical militia development to Japan.

The passage reports traditions of nobles leaving palace pleasures for cloisters and queens renouncing royal spouses to become nuns.
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Corea, the Hermit Nation SAM-HAN, OB SOUTHERN CORBA. 31 / MA-HAN AND BEN-HAN. / SHIN-HAN. / SAM-HAN, OR SOUTHERN COREA. 33; lines 1326-1410 confidence: medium

After the fall of the Tsin dynasty, refugees leave their native seats, cross the Yellow Sea toward the Sea of Japan, pass beyond a great mountain chain, and settle in valleys and along the coast.

The passage narrates refugees leaving their native seats, crossing the Yellow Sea region, passing a mountain chain, and settling in new valleys and coasts.
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Corea, the Hermit Nation SAM-HAN, OR SOUTHERN COREA. 33 / OHAPTEE V. / EPOCH OF THE THREE KINGDOMS. --HI AKSAL 39 / CHAPTEE VL; lines 1779-1803 confidence: low

Korai was annexed to the Chinese empire; refugees fled to Shinra, Pu-hai, and Japan; the land was desolated by slaughter, fire, blood, war, and famine; Shinra became supreme in the peninsula.

After annexation, Koraian refugees fled into Shinra, Pu-hai, and Japan.
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Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. 303 / SHAMANISM AND MYTHICAL ZOOLOGY. / CHAPTER XXXrV. / LEGENDS AND FOLK-LORE.; lines 11689-11765 confidence: medium

The Shinra origin legend begins with original inhabitants fleeing after a Chinese invasion of Cho-sen, settling on mountains, in valleys, and along the sea-shore; a village headman then hears horses neighing toward a mountain and goes in that direction.

In the Shinra legend, original inhabitants flee after invasion, scatter along the east coast, and form settlements.
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Corea, the Hermit Nation THE BIGHT PROVINCES. / COBEA. / HAM-KIONG, OK COMPLETE VIEW. / THE BIGHT PROVINCES.; lines 7874-7914 confidence: medium

Thousands of Coreans fleeing famine, official oppression, religious persecution, law, or seeking better conditions crossed the river and settled in Primorskaia; they number about eight thousand, mostly Ham-kiung peasants.

The passage describes multiple groups crossing the Tumen River to settle in Primorskaia, and persecuted Christians fleeing by an underground railroad to Russian protection.
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Corea, the Hermit Nation THE CAMPAIGN IN THE NOBTH. / THE CAMPAIGN IN THE NORTH. 105 / THE CAMPAIGN IN THK NORTH. / THE CAMPAIGN IN THE NORTH. 109; lines 4212-4283 confidence: medium

Otomo fails to aid Konishi and retreats to Seoul; Konishi orders a midnight retreat, assigns a rear-guard captain, silently abandons the castle, and crosses a thickly frozen river on the ice.

Konishi silently deserts the castle at midnight, leaves corpses behind, and retreats across a frozen river.
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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

The conqueror erects a memorial mound over Pi Kan's grave, releases Ki Tsze from prison, and appoints him Prime Minister of the realm.

Ki Tsze refuses office under Wu Wang out of loyalty to the deposed sovereign, departs northeast, and is made king by exiled followers.
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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 DUTCHMEN IN EXILE. / THE DUTCHMEN IN EXILE. 17X / THE DUTCHMEN IN EXILE. 173 / THE DUTCHMEN IN EXILE. 175; lines 6653-6747 confidence: high

The exiles are described as impoverished, wearing tattered clothing, begging for alms, doing odd jobs such as arrow-making, and trying to escape after years of captivity.

The Dutchmen are long-term captives who make provisions, wait for a lapse in surveillance, cross a city boundary, acquire a vessel, and depart by night.
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Corea, the Hermit Nation THE ISSACHAB OF EASTERN ASIA. / CHAPTER XXII. / THE DUTCHMEN IN EXILE. / THE DUTCHMEN IN EXILE. 17X; lines 6486-6569 confidence: medium

Some prisoners put Dutch clothing under Korean dress, seized the envoy's horse bridle, showed the clothing, and begged to be taken to Peking; they were seized, imprisoned, and believed put to death.

Some prisoners prepare Dutch clothing, approach the Manchu envoy, beg to be taken to Peking, and are punished when the plan fails.
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Corea, the Hermit Nation THE ISSACHAB OP EASTERN ASIA. , / THE ISSACHAR OP EASTERN ASIA. 157 / THE ISSACHAR OP EASTERN ASIA. 159 / THE ISSACHAR OF EASTERN ASIA.; lines 6129-6169 confidence: high

During troubles before peace, scholars hostile to the Tatar conquerors fled to Corea and Japan, stimulated Chinese literary study there, and the passage compares their exodus to the dispersion of Greek scholars after the fall of Byzantium.

Scholars flee to Corea and Japan and stimulate critical study of Chinese literature; the passage itself likens this exodus to another scholarly dispersion.
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Corea, the Hermit Nation THE ISSACHAB OP EASTERN ASIA. , / THE ISSACHAR OP EASTERN ASIA. 157 / THE ISSACHAR OP EASTERN ASIA. 159 / THE ISSACHAR OF EASTERN ASIA.; lines 6129-6169 confidence: low

Dutch fleets sent trading vessels to Chinese ports in 1604, 1622, and 1653 and were refused; Russians were allowed trade on China’s northern frontier, and Cossacks crossed the Ural Mountains toward the Pacific.

Cossacks cross the Ural Mountains with their direction set toward the Pacific and continue their advance.
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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

In 1645 Takeuchi Tosaemon, Tozo, Kunida Hisosaemon, and crews of three junks sailed from Mikuni; a storm off Sado drove them to the mountain coast of Tartary.

The narrative sequence follows a trading departure, storm displacement, attack and captivity, safe-conduct travel, and eventual return to the home province.
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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 ISSACHAR OP EASTERN ASIA. 159 / THE ISSACHAR OF EASTERN ASIA. / THE ISSACHAB OP EASTERN ASIA. 163 / THE ISSACHAB OF EASTERN ASIA.; lines 6256-6320 confidence: medium

When Russian and Cossack signs appear beyond the Tumen, the gateway becomes the terminus of an 'underground railroad' through which Korean slaves and Christians seek freedom.

The described underground railroad allows a Korean slave to reach a Canada beyond and a Korean Christian to seek freedom from torture, dungeons, and death.
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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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Corea, the Hermit Nation THE PUYU RACE AND THEIR MIGRATIONS. / COBEA. / THE PDYU RACE AND THEIR MIGRATIONS. 21 / THE PUYU RACK AND THEIR MIGRATIONS. 23; lines 961-1042 confidence: medium

Out of Puyu came the ancestors of modern Coreans; Kokorai is described as neighboring Puyu and Cho-sen, having mountains and valleys, being an offshoot from Fuyu, sharing language and laws, and being divided into five compass/central families.

The passage describes an offshoot from Fuyu leaving southward and founding Kokorai.
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Corea, the Hermit Nation THE PUYU RACK AND THEIR MIGRATIONS. 23 / THE FUYU RACE AND THEIR MIGRATIONS. / THE PUYU RACE AND THEIR MIGRATIONS. 27 / THE FUYU RACE AND THEIR MIGRATIONS. 29; lines 1177-1215 confidence: medium

The chapter summary says Ki Tsze may have founded Fuyu; the Kokorai tribes migrated from Fuyu, settled near the upper Talu River, and entered relations and conflict with the Chinese.

The Kokorai tribes are explicitly said to have migrated from Fuyu and settled in a new region north and west of the upper Talu River.
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Corea, the Hermit Nation THE RETREAT FROM SEOUL. 119 / CHAPTEK XVI. / CESPEDES, THE CHRISTIAN CHAPLAIN. / CESPBDE8, THE CHRISTIAN CHAPLAIN. 123; lines 4665-4698 confidence: low

Vincent is selected by Father Provencal to go to Peking, contact Jesuits, and enter Corea from China, but remains four years because Manchus control northern Manchuria and advance on Peking.

Vincent is sent on a mission toward Corea but cannot enter; later the passage states that no seed of Christianity was planted in Corea and that its introduction was postponed for two centuries.
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Corea, the Hermit Nation THE SIEGE OF URU-SAN CASTLE. 139 / THE SIEGE OF URU-SAN CASTLE. 143 / CHAPTEE XX. / CHANGES AFTER THE INVASION.; lines 5509-5579 confidence: low

War spoils such as weapons, flags, porcelains, pictures, and manuscripts are stored in temples and storehouses or kept by veterans; some veterans write journals, finish sketches, become monks, or dedicate damaged armor as ex-voto at shrines; relic collections later enter government possession.

Some victors cut off queues and hair and became monks after the campaign.
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Corea, the Hermit Nation THE WALLS OF ISOLATION SAPPED. 369 / THE WALLS OF ISOLATION SAPPED. 371 / THE WALLS OP ISOLATION SAPPED. 373 / THE WALLS OF ISOLATION SAPPED. '375; lines 14568-14653 confidence: medium

Eidel reaches the coast despite patrols, departs in an ironless boat crewed by eleven Christian fishermen, reaches Chifu, goes to Tien-tsin, and informs French Admiral Roze.

Eidel reaches the coast, departs in a boat, reaches Chifu and Tien-tsin to inform Admiral Roze; Feron and Calais later escape by sea on a smuggler.
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Corea, the Hermit Nation THE YEAR OF THE TREATIES, / THE YEAR OP THE TREATIES. 435 / THE YEAR OF THE TREATIES. 437 / THE YEAR OP THE TREATIES. 439; lines 17156-17239 confidence: medium

The mob has barricades; the Japanese fire remaining buildings, form a circle, charge through to the empty chief magistrate's house, then are stoned by soldiers at the royal castle's southern gate.

The party leaves Seoul after barricades, fire, mob attack, and obstruction at the castle gate, then flees through river, storm, road, and sea routes.
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Corea, the Hermit Nation THE YEAR OF THE TREATIES. 437 / THE YEAR OP THE TREATIES. 439 / THE YEAR OP THE TREATIES. 441 / COREA IN 1888.; lines 17299-17371 confidence: medium

China's influence is called the main-spring of Korean politics; factions depend on Chinese dogma; some obey China while others have entered new worlds of knowledge and seen modern science, Christianity, and Western civilization.

Kim Ok Kiun and So Kwang Pom secretly leave Korea for Japan, return, and report what they have seen to the king; the passage also describes reformers as exposed to new worlds of knowledge.
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Corea, the Hermit Nation THE YEAR OP THE TREATIES. 439 / THE YEAR OP THE TREATIES. 441 / COREA IN 1888. / COEBA IN 1888. 445; lines 17374-17451 confidence: medium

Min Thai Ho recovered and resumed office; Min Yong Ik, after fleeing to the mountains, shaving his head, disguising himself as a bonze, and fleeing to Japan, returned after temporary defeat.

Min Yong Ik fled to the mountains, shaved his head, took the disguise of a bonze, fled to Japan, and later returned after temporary defeat.
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Korean Folk Tales - Imps, Ghosts and Fairies CHARAN / CHARAN / CHARAN / CHARAN; lines 322-381 confidence: high

Charan returns home like flaming fire and asks her mother about Keydong; the mother says he came on foot but was told Charan was in the yamen and could not meet him.

After Charan's mother has prevented Keydong from meeting her, Charan finds him, they reunite in tears, and they agree to escape at night to avoid parting.
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Korean Folk Tales - Imps, Ghosts and Fairies CHARAN / CHARAN / CHARAN / CHARAN; lines 384-444 confidence: high

Charan gathers clothing, treasures, and jewels into two bundles; the pair carry them away while the city sleeps.

The couple leaves the sleeping city with bundles and relocates toward the mountains, away from parents and home.
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Korean Folk Tales - Imps, Ghosts and Fairies CHARAN / CHARAN / CHARAN / CHARAN; lines 384-444 confidence: medium

They follow the road toward the mountains between Yang-tok and Maing-san counties and find a country house where they stay.

After fleeing, the couple lives in a hidden hill village; Charan sustains them through sewing, weaving, and selling jewels.
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Korean Folk Tales - Imps, Ghosts and Fairies FAIRIES / CHARAN / CHARAN / CHARAN; lines 193-253 confidence: high

After the day's work and while all are asleep, the young man goes into the courtyard; the setting is winter with frost, snow, a cold clear moon, deep mountains, and quiet surroundings.

The young man leaves the monastery at night and sets out for Pyong-an because he wishes to see Charan.
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Korean Folk Tales - Imps, Ghosts and Fairies HAUNTED HOUSES 179 / HAUNTED HOUSES 181 / XXXVII / IM, THE HUNTER; lines 5502-5645 confidence: medium

Young General Im Kyongwup of Tallai loves hunting, pursues deer on foot with only a sword from Wol-lak to Tai-paik Mountain, is overtaken by night among cliffs and chasms, and asks a woodman for the road.

Im’s deer hunt carries him from familiar town life into mountain darkness, where he follows a woodman’s direction to an isolated mansion.
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Korean Folk Tales - Imps, Ghosts and Fairies HAUNTED HOUSES 179 / HAUNTED HOUSES 181 / XXXVII / IM, THE HUNTER; lines 5502-5645 confidence: medium

The woodman meets Im, takes him under his arm, vaults into the pavilion, and Im sees a beautiful woman with hair like fleecy clouds who has changed from hilarity to grief and tears.

After the woodman’s victory and rebuke of the woman, he offers Im the woman and the house so he can bid farewell to the dusty world and live there quietly.
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Korean Folk Tales - Imps, Ghosts and Fairies KOREAN IMPS, GHOSTS AND / FAIRIES / CHARAN / CHARAN; lines 125-190 confidence: medium

When the time of return comes, the Governor and his wife fear that separation from Charan may break their son's heart, while taking her unmarried may harm his reputation.

The Governor's household must return to Seoul; the impending return creates the separation from Charan, and after the return the son longs for her.
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Korean Folk Tales - Imps, Ghosts and Fairies TA-HONG / TA-HONG / TA-HONG / TA-HONG; lines 6665-6728 confidence: medium

Ta-hong says, in part, "Let us make a compact never to be broken," asks him not to think of her until he wins honours, says she can hide safely, and promises they will meet on that day.

The lovers separate with the stated condition that they will meet again when the narrator wins his honours; after achieving them he waits for her through the appointed period.
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Korean Folk Tales - Imps, Ghosts and Fairies TEN THOUSAND DEVILS 105 / TEN THOUSAND DEVILS 107 / TEN THOUSAND DEVILS 109 / THE HOME OF THE FAIRIES; lines 3387-3439 confidence: medium

The passage title is “The Home of the Fairies”; in King In-jo’s days, a young unmarried student of Confucius from Ka-pyong leaves home for Kang-won Province, traveling on horseback with a servant.

The young man leaves his home, travels into another province, and finds himself on an unknown road after losing servant and horse.
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Korean Folk Tales - Imps, Ghosts and Fairies TEN THOUSAND DEVILS / TEN THOUSAND DEVILS 105 / TEN THOUSAND DEVILS 107 / TEN THOUSAND DEVILS 109; lines 3339-3384 confidence: high

Han’s servant finds the man “alone among a thousand mountain peaks” in “a little straw hut no bigger than a cockle shell”; the man refuses to come.

The man leaves suddenly, is found living alone in a tiny hut among mountain peaks, refuses to come, then moves away and leaves no trace.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119 / THE HOME OF THE FAIRIES 121 / THE HOME OF THE FAIRIES 123; lines 3763-3805 confidence: high

After about three years, a servant from the master of the genii comes with the man's two sons and letters warning that next year his dwelling place will be destroyed and instructing all to follow the messenger.

A servant from the master of the genii brings letters warning that the dwelling place will be destroyed next year and instructing the recipients to follow the messenger.
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Korean Folk Tales - Imps, Ghosts and Fairies THE MAN ON THE ROAD / THE MAN ON THE ROAD 65 / THE OLD MAN WHO BECAME A FISH / THE OLD MAN WHO BECAME A FISH 67; lines 2045-2098 confidence: medium

His body is half metamorphosed into a skate, then changes into a great flatfish that swims and plunges with delight; it looks back and then enters the deep sea, never appearing again.

After transforming into a fish, the old father looks back, goes off into the deep sea, and never appears again.
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Korean Folk Tales - Imps, Ghosts and Fairies THE MAN WHO LOST HIS LEGS 101 / THE MAN WHO LOST HIS LEGS 103 / XXIII / TEN THOUSAND DEVILS; lines 3182-3209 confidence: low

On one visit the poor relation suddenly says he intends to return home, though New Year is near; Han urges him to remain, and the excerpt ends as his speech begins.

The poor relative announces an intention to return home when the New Year season is near, and Han urges him to remain.
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Korean Folk Tales - Imps, Ghosts and Fairies THE STORY OF CHANG TO-RYONG / THE STORY OF CHANG TO-RYONG 19 / THE STORY OF CHANG TO-RYONG 21 / THE STORY OF CHANG TO-RYONG 23; lines 748-810 confidence: high

At dawn Chang says the master cannot stay long because the ways of genii and worldly men differ; he tells him to go in peace, calls a servant to guide him, and the master bows and withdraws. The supplied passage ends mid-sentence shortly after his departure begins.

Chang says the master cannot remain because the ways of genii and worldly men differ, then provides a servant to guide him away.
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Korean Folk Tales - Imps, Ghosts and Fairies THREE THINGS MASTERED / STRANGELY STRICKEN DEAD / THE MYSTERIOUS HOI TREE / TA-HONG; lines 6481-6533 confidence: medium

In old age Sim lived in a tumble-down hut at Tun-san and called himself “Water-thunder Muddy-man,” a name derived from the Book of Changes.

In old age Sim lives at Tun-san in a little tumble-down hut like the poorest literati and adopts a self-effacing name.
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Korean Folk Tales - Imps, Ghosts and Fairies WHOM THE KING HONOURS / WHOM THE KING HONOURS 131 / XXVII / THE FORTUNES OF YOO; lines 4033-4093 confidence: medium

Yoo of Yong-nam, living in Se-jong's days, has studied the classics, passed examinations, become a petty official of the Confucian College, lacks sufficient rank and influence, and decides to leave Seoul for his country home.

Yoo's lack of rank, friends, influence, and advancement prospects leads him to decide to leave Seoul for his country home.
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Korean Folk Tales - Imps, Ghosts and Fairies XXVIII / AN ENCOUNTER WITH A HOBGOBLIN / AN ENCOUNTER WITH A HOBGOBLIN 143 / AN ENCOUNTER WITH A HOBGOBLIN 145; lines 4404-4429 confidence: medium

The following morning the speaker's father found and cared for the speaker; the group then left the haunted house permanently.

After the speaker is found and cared for, the group leaves the haunted house and never returns.
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Korean Tales CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00. / K ORE A N TALES / VIII.; lines 2386-2499 confidence: medium

A passer-by from the capital tells Uhn Hah information about You Pang Noo and his family, causing the weary girl and her companion to turn toward Seoul in hope of finding him.

Uhn Hah follows news, supernatural aid, and prophecy, then leaves the inn for the seat of war because she believes heaven has pointed out her task.
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Korean Tales CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00. / K ORE A N TALES / VIII.; lines 2502-2614 confidence: medium

In the uncle’s comfortable home, Uhn Hah grows lonely, imagines her lover suffering in prison, and asks that a petition be taken to the king for soldiers to defeat rebels and liberate her husband; the request is not granted on the General’s advice.

Uhn Hah requests soldiers to free her husband, proves herself, departs in male attire with troops, and the expedition rescues You Pang Noo before she returns.
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Korean Tales CHING YUH AND NY A IN 00. / K ORE A N TALES / VIII. / HYUNG BO AND NAHL BO;; lines 2629-2687 confidence: medium

A time comes when no food is left, the string for making sandals is used up, and the family has no money for a new supply.

After the family runs out of food and supplies, Hyung Bo leaves or wanders off in an attempt to find something to keep his family alive.
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Korean Tales HONG KIL TONG; / OR, THE ADVENTURES OF AN ABUSED BOY. / HONG KIL TONG . / HONG KIL TONG.; lines 5278-5341 confidence: high

Kil Tong is sad in confinement, receives books, studies Chinese astronomy, cannot see his mother, and decides to leave for a far-off country when he can get out.

While confined, Kil Tong decides that once he gets out he will go to a far-off country where he is unknown and make his true power felt.
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Korean Tales HONG KIL TONG. / HONG KIL TONG. / HONG KIL TONG. / HONG KIL TONG.; lines 5876-5935 confidence: high

Kil Tong grows sad, says he has a presentiment that his father is dead or dying, declares his duty to mourn at the grave, and prepares to depart with a laden junk while his wife urges him to go.

Kil Tong says he has a presentiment that his father is dead or dying and that he must go mourn at the grave; he begins to depart by taking a laden junk.
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Korean Tales HONG NIL TONG. / HONG KIL TONG . / HONG KIL TONG. / HONG KIL TONG.; lines 5741-5810 confidence: medium

"caught up in a cloud and borne away amid strange music"; the same sentence says enemies were discomfited.

The passage includes a figure borne away in a cloud amid music and later Kil Tong's descent from above on a stork in the royal garden.
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Korean Tales HONG NIL TONG. / HONG KIL TONG . / HONG KIL TONG. / HONG KIL TONG.; lines 5741-5810 confidence: high

Kil Tong asks for three thousand bags of rice so he may go to a distant land and live peacefully; he says he can remove the rice at daybreak if the order is granted.

Kil Tong asks for rice so he can go to a distant land, promises not to trouble the King further, and later sails away.
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Korean Tales HYUNG BO AND NAHL BO. 9 1 / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 97; lines 2884-2946 confidence: high

On the ninth day of the ninth moon, the family sees the crooked-legged bird on the clothes-line; Hyung says it may be thanking them and saying goodbye because the birds are going south.

The bird departs in autumn with the migrating birds and returns in spring carrying the king’s present.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 3860-3976 confidence: high

Reports of the father's honest integrity reach the King; he is raised to Secretary of Finance and tells his son to inform his mother so packing can begin.

The father's promotion requires packing and departure toward Seoul, producing speechless distress in the young man and despair in Chun Yang.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 3979-4111 confidence: high

She gives him her jade ring as a keepsake, says her love has no end, blesses his crossing of mountains and rivers, and urges him to study in Seoul, pass examinations, gain rank, and return.

The man leaves for the capital after promises of return, while Chun Yang Ye says she will watch for him and urges him to gain rank and come back.
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Korean Tales OR, THE ADVENTURES OF AN ABUSED BOY. / HONG KIL TONG . / HONG KIL TONG. / HONG NIL TONG.; lines 5344-5405 confidence: high

Kil Tong visits his father by night; the father fears him as a spirit; Kil Tong gives medicine that instantly cures him, says goodbye to his mother, and leaves for an unknown country.

Before leaving for an unknown country, Kil Tong visits his father, cures him with medicine, summons his mother, and says goodbye.
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Korean Tales PRELUDE. / CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00. / K ORE A N TALES; lines 2313-2384 confidence: high

The father rebukes his son for his secret pledge and inaction, warns of death and shame, and tells him to ask the king for military duty to find his wife or honor.

The father explicitly directs the son to seek military duty and go to war to find his wife or his honor, and the son departs with the aim of saving his sweetheart.
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Korean Tales SIM CHUNG. / SIM CHUNG. / SIM CHUNG . / SIM CHUNG.; lines 4822-4888 confidence: medium

Sim Chung interprets the situation as fulfilling her dream, decides to offer herself, dresses and fasts to look like a mourner, prepares food for her father, and says she will bow at her mother’s grave because of a dream appearance.

Sim Chung prepares for leaving while concealing the truth from her father, giving him an explanation about visiting her mother’s grave before later revealing the truth.
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Korean Tales THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE. / CHING YUH AND NY A IN 00. 69; lines 2032-2153 confidence: medium

The magistrate, described as honest, hears and believes Cho’s story, tells the family to collect what they can and go to another province, and writes that they fled to unknown parts.

The honest magistrate advises Cho’s family to gather what they can and leave for another province, then reports that they escaped.
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Korean Tales THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE. / CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00.; lines 2156-2281 confidence: high

Uhn Hah beats her breast and tears her hair in despair; alone in a strange country without money or protector, she is urged by her old nurse to cheer up.

After bereavement and poverty, Uhn Hah and her nurse dress as unmarried men to travel safely and avoid molestation.
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Korean Tales THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE. / CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00.; lines 2284-2310 confidence: low

The father realizes that he nearly punished the maiden for refusing to surrender the fan and had sent her away unattended to wander alone rather than retaining her and uniting her to his son.

The father thinks he might have united the maiden to his son but instead sent her away; the couple is later reported to have departed toward danger.
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Korean Tales THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE. / CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00.; lines 2284-2310 confidence: medium

The steward alone can give information; he is rewarded for kindness, but reports that the couple started toward a district where civil war was in progress.

The couple is reported to have started for a district where civil war is in progress.
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georgian

Georgian Folk Tales GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING; lines 534-627 confidence: high

The wife reproaches the poor man and tells him to go away, travel forth, and seek something; he eventually rises and leaves.

The wife urges the poor man to go away and seek something, after which he leaves.
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Georgian Folk Tales GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS; lines 1694-1787 confidence: high

Two brothers each have ten loaves, set out to seek fortune, eat one brother's loaves first, and then the brother who still has bread refuses to share and leaves the other.

The brothers begin by agreeing to go forth and seek their fortune.
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Georgian Folk Tales KAZHA-NDII / THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS / THE CUNNING OLD MAN AND THE DEMI; lines 4037-4112 confidence: medium

The old man is lazy, sits by the fire while others work, is turned out by his daughters-in-law, and receives a jar of flour, an egg, and an awl from his eldest daughter-in-law.

After being turned out, the old man reaches a stream where a hostile demi blocks or controls the crossing until frightened into carrying him.
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Georgian Folk Tales MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN; lines 781-899 confidence: high

The lord demands that the man go to the other world for his dead mother's ring and threatens to take the man's wife if he fails.

The lord commands the man to retrieve a ring from the other world; the man descends toward the lower regions on the ram.
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Georgian Folk Tales PART I / GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER; lines 356-436 confidence: medium

A peasant has three daughters, remarries after his wife's death, and the stepmother hates the girls and repeatedly tells him to take them away and get rid of them.

The stepmother urges the father to remove the daughters, and he takes them from home to the forest and abandons them in a hole.
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Georgian Folk Tales PART II / THE THREE PRECEPTS / KAZHA-NDII / THE STORY OF GERIA, THE POOR MAN'S SON; lines 3714-3812 confidence: high

Geria is introduced as the handsome, strong only son of a poor married man; after he breaks a woman's water jar at the spring, she challenges him to fetch the only sister of the twelve demis beyond the twelve mountains.

Geria leaves his grieving parents with provisions for a year after hearing the challenge to seek the distant maiden.
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Georgian Folk Tales THE FATHER'S PROPHECY / THE HERMIT PHILOSOPHER / A WITTY ANSWER / NOTES; lines 5370-5524 confidence: high

Before a journey, a Mingrelian turns right several times before the door; this is held to be a favorable omen.

The note states that Mingrelians turn right several times before setting out and that this is held to be a favorable omen.
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Georgian Folk Tales THE FOOL'S GOOD FORTUNE / TWO LOSSES / THE STORY OF DERVISH / THE FATHER'S PROPHECY; lines 5265-5287 confidence: medium

A man tells his son during beatings that he will never come to any good; the son tires of the rebukes and runs away from home.

The son leaves home after rebukes and later becomes a pasha.
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Georgian Folk Tales THE FOX AND THE KING'S SON / PART II / THE THREE PRECEPTS / KAZHA-NDII; lines 3657-3712 confidence: medium

At the hearth the demis report that Kazha-Ndii-Kerkun carried a golden-haired woman through the air; they show a lock of her hair, the youth faints, and they give him a horse and little dog for departure.

The youth makes ready to depart after seeing the hair and, after the second attempt succeeds, visits the demis and goes home with the princess.
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Georgian Folk Tales THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA; lines 1483-1595 confidence: high

The viziers report that the prince let the fish go; the angry king sends his son from the house and says he does not want to hear his voice again.

The king sends his son away after the prince frees the fish.
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Georgian Folk Tales THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE / THE TWO THIEVES / THE FOX AND THE KING'S SON; lines 3170-3270 confidence: high

The king's son is treated badly by everyone, mounts his horse, takes his bow and arrow, and departs from his father's palace.

The king's son is treated badly and leaves his father's palace for a life in a wood.
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Georgian Folk Tales THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE / THE TWO THIEVES / THE FOX AND THE KING'S SON; lines 3272-3374 confidence: medium

At the start of 'The King and the Apple,' a dying king tells his son to take a coffer when hunting in the east and open it only in dire distress; the king dies, is buried, and the prince mourns.

A dying king instructs his son to take a coffer on an eastward hunt and open it only in dire distress; the son later goes eastward and encounters a tower.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 1789-1900 confidence: high

The daughters give the prince a comb, scissors, and salt that will create a forest, jagged rocks, and a sea when thrown behind him; they saddle their steed and send him away.

During pursuit, the prince throws the comb, scissors, and salt behind him, producing a forest, jagged rocks, and a sea that hinder or defeat the witch.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2232-2344 confidence: medium

The brothers wait for their sister, return home, hear their mother's fear about the hundred-headed devi, and set out to deliver the sister.

When the sister fails to return and the mother fears the devi has eaten her, the brothers set out to deliver her.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2346-2453 confidence: high

Asphurtzela asks to suckle, bites his mother's breast, forces her to tell him everything about his siblings, and prepares to leave despite her pleading.

Once Asphurtzela hears the story of his brothers and sister, he prepares to leave and sets out despite his mother's pleas.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2455-2549 confidence: high

Asphurtzela goes home bearing the tree, orders his brothers to free his hands, and after they do so he chooses not to live with them, despite entreaties from his sister and mother.

After his brothers betray him and then release him, Asphurtzela refuses to remain at home despite pleas from his sister and mother.
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Georgian Folk Tales THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS / THE CUNNING OLD MAN AND THE DEMI / SANARTIA; lines 4114-4219 confidence: high

An old king finally has a son named Sanartia; the boy is clever and understands earthly events but disobeys his mother, who asks that he be thrown into the great deep sea.

Sanartia’s mother demands that he be thrown into the sea, and his father later casts him into the sea.
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Georgian Folk Tales THE THREE PRECEPTS / KAZHA-NDII / THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS; lines 3890-3993 confidence: high

The comrade tells the king that the son deceived him; the king orders the son killed, but the executioners pity him and set him free.

The companion betrays the youth, the king orders him killed, and after being spared he departs to foreign lands.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1184-1281 confidence: high

The brothers live happily together; Ghvthisavari proposes that they go seek their fortunes, and the younger brother agrees, so they set out.

After reconciliation, Ghvthisavari and his younger brother leave together to seek their fortunes.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1283-1385 confidence: high

At a fork marked by a written stone pillar, the left road is said to return and the right road never to return; Ghvthisavari takes the right road, his brother the left, they agree on water turning to blood as a help-signal, and each takes four dogs.

A written pillar marks the right road as a path from which one will not return, and Ghvthisavari chooses it.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1283-1385 confidence: medium

Ghvthisavari asks his wife where hunting is best; she says the left direction returns and the right direction never returns, and he goes right the next morning.

Ghvthisavari asks where to hunt, hears that the right side is a no-return path, and goes right anyway.
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Georgian Folk Tales THE TWO THIEVES / THE FOX AND THE KING'S SON / PART II / THE THREE PRECEPTS; lines 3457-3550 confidence: high

A poor orphan with no possessions becomes thoughtful, decides to try his luck, calls on God, turns right, and sets out from home.

The impoverished orphan leaves home to try his luck and seek a livelihood.
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The Man in the Panther's Skin A CLOSE RENDERING FROM THE GEORGIAN / ATTEMPTED BY / MARJORY SCOTT WARDROP / PREFACE; lines 227-346 confidence: medium

The passage says chosen friends form bonds stronger than blood, may require death on their behalf, and that the story concerns three starlike heroes serving one another; tender love is postponed to this duty, and a friend becomes a road and bridge for another.

The betrothed and newly-wedded must part so that the duty of friendship can be fulfilled.
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The Man in the Panther's Skin A CLOSE RENDERING FROM THE GEORGIAN / ATTEMPTED BY / MARJORY SCOTT WARDROP / PREFACE; lines 349-461 confidence: medium

Tradition says Rust'haveli was left an orphan, cared for by a monk uncle, educated at Rust'havi and monasteries, and sent to Athens, Olympus or Athos, and Jerusalem.

Tradition says Rust'haveli was orphaned, educated under monastic care, sent abroad, and on return wrote odes for the queen.
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The Man in the Panther's Skin ATTEMPTED BY / MARJORY SCOTT WARDROP / PREFACE / CONTENTS; lines 710-831 confidence: high

“Departure of Avt’handil in Quest of Tariel”; “Avt’handil’s Second Departure and Meeting with Tariel.”

Avt’handil is explicitly said to depart in quest of Tariel and later to make a second departure and meet Tariel.
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The Man in the Panther's Skin ATTEMPTED BY / MARJORY SCOTT WARDROP / PREFACE / CONTENTS; lines 710-831 confidence: medium

Headings mention Avt’handil’s request to a king, the vizier’s discourse and entreaty, Avt’handil’s discourse with Shermadin, and King Rostevan hearing of Avt’handil’s secret flight.

A heading names Avt’handil’s prayer in the mosque after his flight, situated among headings on secret flight and second departure.
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The Man in the Panther's Skin INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT; lines 9596-9761 confidence: medium

The knight goes weeping for seventy days to the seashore, sees sailors approaching in the sea, and asks whose realm it is.

The passage frames the episode as Avt'handil's going to P'hridon after parting from Tariel, and the knight travels weeping for seventy days before seeking P'hridon.
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The Man in the Panther's Skin INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT; lines 9763-9927 confidence: high

During King Rosten’s hunt, Tariel is seen shedding tears; he resists capture, injures or kills troops, avoids the king, disappears, and Avt’handil becomes driven to seek certainty about him.

Avt’handil searches for Tariel, leaves the court and his soldiers, seeks balm for Tariel, and asks P’hridon where to seek the beloved described as a heavenly sun.
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The Man in the Panther's Skin INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT; lines 9929-10099 confidence: high

“Parting from you seems to me like death”; Avt'handil adds that he has no time to stay because another fire consumes him and he has “a long road, an urgent deed.”

Avt'handil repeatedly says he must depart despite grief, describing parting as like death and explaining that he has a long road and urgent deed.
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The Man in the Panther's Skin INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT; lines 9929-10099 confidence: high

Separation from the beloved is described as making life hateful and empty; P'hridon utters these words in a beautiful lament, after which the party grows calm and rides silently.

P'hridon, Avt'handil, and the burgesses all respond to parting with grief, lamentation, tears, and imagery of death or loss of the sun.
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The Man in the Panther's Skin LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT / XXVIII; lines 10101-10277 confidence: high

The two sworn brothers embrace, weep, kiss, and part; P'hridon remains and the knight goes away.

The section heading names Avt'handil's departure to seek Nestan-Daredjan, and the passage narrates his parting from P'hridon and continued search along the seashore.
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The Man in the Panther's Skin LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT / XXVIII; lines 10454-10629 confidence: medium

The caravan rejoices, travels and sails pleasantly with Avt'handil, praises him, and presents him with a pearl compared to his teeth.

Avt'handil departs by ship, crosses the sea, and arrives in the Sea Realm city of Gulansharo.
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The Man in the Panther's Skin XLITI. / XLIV. / XLVI. / XLVII.; lines 834-1033 confidence: high

Headings state that Avt’handil goes to P’hridon’s to meet him at Mulghazanzar, arrives at P’hridon’s, and departs from P’hridon to seek Nestan-Daredjan.

The chapter list repeatedly uses going, arrival, departure, and meeting headings involving Avt’handil, Tariel, and P’hridon.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 1202-1352 confidence: medium

The passage warns against public shaming or display of love and says that the lover's tears, wandering, solitude, and exclusive thought of the beloved are fitting.

The lover is told that wandering and solitude befit him and that he should think only of the beloved.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 1878-2041 confidence: medium

The king and Avt'handil pursue; the knight's steed is likened to Merani, and after he strikes the horse he is suddenly lost from sight, seeming to sink into an abyss or fly to heaven; no trace or footprint is found, and he passes away like a Devi.

During pursuit the knight suddenly disappears from sight; no footprints or course can be found, and the text compares his passing to a Devi.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2043-2216 confidence: medium

T'hinat'hin counsels the king not to blame God or fate; if the knight is flesh others will have seen him, and if not he is a devil. She advises sending men everywhere to learn whether the youth is mortal.

The king sends men to the four corners of the heavens; they wander for a year seeking the mysterious youth and inquiring repeatedly, but fail to find any witness.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2218-2385 confidence: high

“thou and Rostan killed game in the plain” and saw “a certain stranger youth who wiped his tears away.”

The maiden commissions Avt’handil to seek the weeping stranger even to the bounds of earth and sky, sets a three-year term, and frames success as a victory to be reported on return.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2218-2385 confidence: medium

Avt’handil goes away but cannot bear parting, looks back, trembles, and describes separation from the sun with imagery of fading rose, crystal, ruby, and amber.

After the oath and meeting, Avt’handil leaves, looks back, trembles, and uses imagery of tears, fading color, and burning to describe separation.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2388-2555 confidence: high

At a strong city in the marches, Avt'handil hunts for three days, appoints his pupil Shermadin as vizier, and reveals to him the hidden fire connected with T'hinat'hin's hopeful words.

Avt'handil prepares to leave, explains that T'hinat'hin ordered him to learn news of the lost knight, and arranges for Shermadin to govern during his absence.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2557-2737 confidence: high

The knight says a lover must wander alone, entrusts secret and lordship to the addressee, orders the marches fortified, invokes possible return, and sets a three-year mourning condition.

Avt’handil repeatedly states and enacts that he will travel alone, leaving the court and followers behind.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2739-2916 confidence: high

Avt’handil travels over a plain, leaves Arab lands for foreign lands, and laments separation from the one he calls his sun.

Avt’handil leaves the bounds of the Arabs, travels in foreign lands, and continues a stated quest for tidings.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2918-3087 confidence: high

The brothers point out the departing knight in the distance, described as a black steed carrying that sun; Avt’handil is relieved because he has found what he sought.

Avt’handil states that he is a wanderer who left the home of his upbringing to seek the knight, and the brothers’ report gives him the discovery he desired.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 3089-3252 confidence: high

Asmat’h leads the steed into the cave and removes trappings and armor. At dawn, still in the same color, she prepares the black horse and armor quietly; after mourning and embracing her, the knight mounts and leaves.

At dawn Asmat’h prepares the black horse and armor; after an embrace, the knight mounts and leaves.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 4592-4755 confidence: medium

The narrator raises a red-and-black royal standard, orders troops to depart, grieves over not seeing his sun, and receives Asmat'h's letter through a slave saying the beloved calls him.

The beloved is repeatedly figured as sun and moon, summons the narrator through Asmat'h, meets him before he departs, and instructs him to fight.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 4592-4755 confidence: high

The narrator raises a red-and-black royal standard, orders troops to depart, grieves over not seeing his sun, and receives Asmat'h's letter through a slave saying the beloved calls him.

The narrator raises the royal standard, assembles troops, sounds trumpet and bugle, and sets out for Khataet'hi.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 4757-4909 confidence: medium

Viziers warn of treachery, advise going with brave heroes while soldiers follow, invoking oath by God and heaven; Tariel accepts, says he does not trust stone walls, and departs with three hundred brave knights while the army follows.

The narrator leaves the main army, goes forth with three hundred brave knights, and instructs the larger force to follow and help if called.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6054-6227 confidence: high

A weeping woman asks to be delivered from unbearable life; Tariel addresses her as sister, refuses to kill her, and vows to seek the absent woman wherever rock and water are found.

Tariel refuses death, vows to seek Nestan wherever rock and water are found, leaves armed with knights, and searches by sea for a year without news.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6412-6575 confidence: high

The narrator asks P'hridon for counsel; P'hridon identifies the city as a hub for ships and foreign news and proposes sending experienced sailors to find the moon-like beloved.

P'hridon proposes using sailors and maritime news to find the maiden; men are commanded to sail over the sea and seek her everywhere.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6577-6738 confidence: high

Tariel tells P’hridon that lack of news makes staying impossible; P’hridon and the host weep and plead, but Tariel says he cannot forsake captive Nestan.

Tariel asks leave of P’hridon, resists those who would hold him back, receives a horse, and departs in grief.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6740-6792 confidence: high

Avt’handil weeps with Tariel; at dawn he goes forth, kisses Tariel, parts from him, and rides through the rushes while Tariel remains deeply grieved.

Avt’handil departs at dawn after kissing Tariel and promises Asmat’h that he will come soon, not forsake her, and return within two months.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7135-7307 confidence: high

The knight says nearness to the beloved adds woe and that going far away would create a thousandfold woe.

The knight repeatedly frames separation as intensified woe, then goes away from the beloved and continues grieving in his chamber.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7309-7472 confidence: high

Avt'handil recounts swearing a fearful oath to return to the dark-hearted knight and seek light for him; he says he cannot break the vow or abandon him.

Avt'handil says it is time for him to go, asks that the king not grieve his going, and petitions for leave through the vizier.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7474-7634 confidence: high

The knight says the sun has turned, says no one knows his affairs like himself, describes unceasing tears, and asks the vizier for help.

Avt'handil says he must go away, will not break his word, and will steal away secretly if the king refuses leave.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7636-7809 confidence: high

Avt'handil says he will tell the king once more, his heart burns and flames, and if leave is not granted he will steal away.

Avt'handil says the king has not granted leave and states that he will steal away if permission is refused.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7811-7986 confidence: high

The speaker says a lover must wander alone, asks Shermadin to remember him, says death for a friend is sport, and says he has left his sun with her leave.

Avt'handil says he has stolen away in quest of the person he must seek, cannot remain sundered from him, and that a lover must wander alone.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7811-7986 confidence: high

The speaker gives Shermadin a testament for Rosten, asks that Shermadin be cared for, and tells him not to kill himself if the speaker dies.

Before leaving, the speaker gives Shermadin a testament for Rosten and includes instructions for what should happen if he dies.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7988-8187 confidence: high

The speaker commits his soul to the king, asks forgiveness and prayer, intercedes for Shermadin his chosen servant, says the testament is ended in his own hand, and tells his upbringer not to grieve.

The departing knight makes a formal testament, entrusts it to a servant, prays for road-aid, and then secretly rides out through the gates.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 8189-8365 confidence: high

The vizier cannot find Avt'handil; weeping slaves report his flight. The king suspects the warrior has stolen away and hears from the vizier that Avt'handil went secretly; the report says the sun no longer shines and the weather is not bright.

Avt'handil is reported to have gone away secretly and alone, and the narration then explicitly begins the knight's departure.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 8189-8365 confidence: high

The narrator begins the knight's departure: he goes away weeping with a boiling heart, turns back repeatedly, prays to find his sun-like one, cannot detach his eyes, nearly faints, and does not know where his horse bears him.

The departing knight weeps, repeatedly turns back, prays to find his sun-like one, cannot detach his eyes, and nears fainting.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 8531-8700 confidence: high

The knight says: "I fled from my home, like a stag seeking water I seek him and think of him," and says he wanders from field to field.

The knight says he fled home to seek the absent friend, then searches through multiple landscapes for three days.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 8870-9041 confidence: medium

Avt'handil asks Tariel to mount his steed, brings the horse, helps him mount gently, takes him toward the plain, and the ride makes Tariel seem better.

Tariel says he could no longer endure the cave and wished to ride in the plain; Avt'handil helps him mount and ride outward.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 9210-9379 confidence: high

Avt'handil asks for leave for a year and a week, tells Tariel to look for him in the cave, gives the blooming of roses as the time sign, and says failure to return will mean he has died.

Avt'handil leaves Tariel for a fixed period to gather news from every quarter and seeks P'hridon as a possible source of knowledge about the beautiful sun.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 9210-9379 confidence: high

The friends make their promise, ride out and hunt, return with tearful hearts, and the narrator emphasizes the pain of separation from a friend.

The friends make a promise and repeatedly weep as the departure approaches; Asmat'h also laments the knights' leaving.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 9381-9547 confidence: high

At dawn they rise to part, embrace, say moving words, shed tears like spring waters, and remain breast to breast in a close embrace.

The passage centers on an emotionally intense parting: the companions embrace, weep, mourn, and depart in different directions, after which Avt’handil continues his journey in lament.
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The Man in the Panther's Skin XXVIII / AXNIT / XXXII / XXXIV; lines 11686-11856 confidence: high

She tells the eunuchs she is not suited to be queen, says her path lies elsewhere, threatens a knife to her heart, and offers treasure for freedom.

The guarded maiden gives treasure to the eunuchs, is allowed to steal away, reaches P'hatman, and departs swiftly on horseback.
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The Man in the Panther's Skin XXVIII / AXNIT / XXXII / XXXIV; lines 11858-11946 confidence: medium

“The sun went away from us; since then we lack light.”

The maiden is described as sun-like or moon-like, has gone away or been sped onward, and her absence is framed as a loss of light.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 12841-13013 confidence: medium

A slave goes to Gulansharo and reaches P’hatman; Avthandil thanks God and tells P’hatman that the desired matter is finished and that he will lead someone into Kadjet’hi to destroy them.

Avthandil announces movement toward Kadjet’hi, describes the road as battle, seeks allied help, finds a ship, and departs.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 12841-13013 confidence: medium

Avthandil finds a ship and prepares to depart; leaving P’hatman is heavy to him, and P’hatman, Usen, and slaves weep with hot tears, speaking of fire, darkness, and burial by his hands.

Avthandil’s departure causes P’hatman, Usen, and others to weep and to speak of being burned and darkened by his absence.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13016-13178 confidence: high

Avt’handil crosses the seas in a ship, rides alone, rejoices to meet Tariel with tidings, and hopes in God.

The passage opens with Avt’handil leaving by ship and horse, then returning to Tariel’s caves to deliver news.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13347-13521 confidence: high

The companions say the armour is a sufficient sign of good luck and that God has looked down from above. They take the armour, bind one set as a present for P'hridon, take some gold and pearls, seal the treasuries, and Avt'handil declares readiness with the sword.

After preparing the armour and a gift for P'hridon, the companions depart at dawn toward his land, while the narrator anticipates battle at Kadjet'hi.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13523-13692 confidence: high

P’hridon says he is ready for service; “two suns and a moon were united there”; they set out and depart.

The central heroes are described as sworn brothers; P’hridon declares service, the party sets out, and the three sworn brothers cross the sea together.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13523-13692 confidence: high

The three sworn brothers cross the sea; P’hridon knows the way; they travel by night near Kadjet’hi, arrive, and see the city with many guards, rock, and sentinels.

The three sworn brothers cross the sea, travel by night to avoid discovery, and arrive at the guarded city of Kadjet’hi.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14054-14227 confidence: high

The two radiant ones ask the King of the Seas to be their father, parent, and hope, and request a ship; he says he does not grudge it and grants leave.

The radiant petitioners request a ship, the King of the Seas grants it and fits it out, and Tariel departs amid tears before the sworn brothers cross the seas.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14415-14497 confidence: low

Tariel asks what Avt'handil wants, proposes going to Arabia with Avt'handil as guide, and vows not to be husband to his own wife if Avt'handil is not united to his wife.

Tariel proposes going to Arabia with Avt'handil as guide to bring about Avt'handil's union with his wife.
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The Man in the Panther's Skin XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455. / XLVII; lines 15174-15350 confidence: high

Tariel says, “enemies hold my kingdom”; Rostevan replies that Avt’handil will accompany him with a great host to attack enemies and traitors.

Tariel asks leave because enemies hold his kingdom, and Rostevan urges him to go with Avt’handil and a host against enemies and traitors.
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The Man in the Panther's Skin XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455. / XLVII; lines 15352-15522 confidence: high

Tariel speaks about grief in absence and invites the other to come; Avt’handil summons troops, eighty thousand armored Arab soldiers are assembled, and the Arab king suffers at the separation.

The passage centers on Tariel’s departure and multiple farewell scenes: the sworn sisters part, Rostan and the soldiers mourn, and Tariel leaves with companions and troops.
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The Man in the Panther's Skin XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455. / XLVII; lines 15352-15522 confidence: high

The two maidens, adopted sisters sworn by oath, embrace breast to breast and neck to neck, weep, are compared with moon/star/sun imagery, and are described as unwillingly separated.

Nestan-Daredjan and T’hinat’hin are explicitly called adopted sisters sworn by oath, and their parting is elaborated through embrace, tears, speeches, and looking back.
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The Man in the Panther's Skin XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455. / XLVII; lines 15524-15685 confidence: high

The three sworn brothers tarry, sport, and receive gifts; Avt'handil shows longing for T'hinat'hin, and Tariel perceives it and laments separation.

The three sworn brothers linger together, then P'hridon and Avt'handil depart, with repeated emphasis on separation, farewell, and weeping.
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The Man in the Panther's Skin XXXVIT / XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455.; lines 14499-14665 confidence: high

Avt’handil assents; P’hridon counts out select men as convoy, and Avt’handil sets out with them.

After Avt’handil assents, P’hridon selects men as a convoy and the party sets out from P’hridon’s country.
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jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK I, LECTURE 2, LESSON I. / SECOND LECTURE, / CONQUEST OF THE WORLD. / FIRST LESSON.; lines 2644-2780 confidence: medium

Longing for qualities and for provision of family, relations, property, profit, meals, and clothes is linked with carelessness, suffering, desire for wealth, injuries, and violent acts.

The lesson contrasts family and property obligations with proceeding to pilgrimage, entering religious life at the proper moment, giving up the world, and becoming houseless.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK I, LECTURE 4, LESSON 4. 4! / FIFTH LECTURE, / ESSENCE OF THE WORLD. / FIRST LESSON.; lines 3711-3835 confidence: medium

Attachment to anything in the world, whether little or much, small or great, sentient or non-sentient, is said to create great danger; one who contemplates the world's course does not acknowledge these attachments.

The passage describes ceasing worldly attachments, becoming houseless, patiently enduring suffering, and maintaining the state of a sage.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK I, LECTURE 8, LESSON I. 79 / EIGHTH LECTURE, / THE PILLOW OF RIGHTEOUSNESS. / FIRST LESSON.; lines 5146-5232 confidence: high

The Venerable Ascetic, after entering the order in winter, wandered while exerting himself and meditating; he says he will not cover himself with the robe, though he used it only in that winter.

The ascetic enters the order, wanders, gives up household company, states that he does not lead a worldly life, and becomes houseless.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK I, LECTURE I, LESSON 3. / BOOK I, LECTURE I, LESSON 4. / FOURTH LESSON. / BOOK I, LECTURE I, LESSON 5.; lines 2419-2494 confidence: low

Opening vow: after entering the order, recognizing the truth, and conceiving control, the speaker will not do acts relating to plants.

The passage contrasts entering the order and being called houseless with wrongly living in a house, glossed as belonging to the world.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 1 6. / THE KALPA SUTRA / BHADRABAHU. / KALPA S0TRA.; lines 10607-10749 confidence: medium

Mahavira's descent, transfer from Devānandā's womb to Trisala's, birth, renunciation by hair-plucking and houselessness, and attainment of Kevala occur under Uttaraphalguni; final liberation occurs under Svati.

Mahavira is said to tear out his hair, leave the house, and enter houselessness under Uttaraphalguni.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 15. 193 / BOOK II, LECTURE 15. 195 / BOOK II, LECTURE 15. 197 / BOOK II, LECTURE 15. IQ9; lines 9975-10050 confidence: high

At the named auspicious time, after fasting three days without water and wearing one garment, Mahavira leaves Kundapura in the Chandraprabha palankin with gods, men, and Asuras for the park Gnatri Shanda.

Mahavira leaves the northern Kshatriya part of Kundapura by highway in a palankin with an entourage and proceeds to a park where he adopts holy conduct.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIFTEENTH LECTURE, / BOOK II, LECTURE 15. 19 1 / BOOK II, LECTURE 15. 193 / BOOK II, LECTURE 15. 195; lines 9807-9887 confidence: high

On the tenth day, with the moon in conjunction with Uttaraphalgunt, he decides to retire from the world.

The passage explicitly says he made up his mind to retire from the world and describes preparatory giving before such retirement.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIRST LESSON. / BOOK I, LECTURE 3, LESSON 3. 3! / THIRD LESSON. / FOURTH LESSON.; lines 3418-3472 confidence: medium

The heroes know worldly misery, reject connection with the world, “go on the great journey,” “rise gradually,” and “do not desire life.”

The heroes reject connection with the world and go on the great journey.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FOURTEENTH LECTURE. / BOOK II, LECTURE 15. 189 / THIRD PART. / FIFTEENTH LECTURE,; lines 9564-9650 confidence: high

The catalogue states that Mahavira's five important moments under Uttaraphalguni are descent and womb entry, womb transfer, birth, hair-tearing and houselessness, and obtaining Kevala; final liberation occurs under Svati.

One of Mahavira's five important moments is described as tearing out his hair, leaving the house, and entering houselessness.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XI / INTRODUCTION. X111 / INTRODUCTION. XV / I I I I; lines 334-386 confidence: high

Vardhamana is described as a Kasyapa like his father; he remains in his parents’ house until their death, after which Nandivardhana succeeds to the principality.

Vardhamana leaves the household succession context and enters a spiritual career at age twenty-eight with consent.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XV / I I I I / GAINA SUTRAS. / INTRODUCTION. XVI I; lines 428-470 confidence: high

Buddha is said to have turned ascetic during his father's lifetime and against his will, while Mahavira did so after his parents' death and with consent of those in power.

Both Buddha and Mahavira are said to have turned ascetic, with the passage emphasizing different familial circumstances surrounding that departure.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XXV11 / INTRODUCTION. XXIX / XXX GAINA SUTRAS. / INTRODUCTION. XXXI; lines 1116-1202 confidence: high

Buddha's religion is described as that for which "sons of noble families leave the house and enter the state of houselessness."

The Buddha passage quoted in the introduction describes sons of noble families leaving the house and entering houselessness.
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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: high

Mahavira is described as a Gnatri Kshatriya and prince/native of Videha; after thirty years in Videha, his parents die, and he fulfills his promise with permission from his elder brother and kingdom authorities.

Mahavira is described with royal and Kshatriya affiliations, then abandons wealth, kingdom, possessions, and subjects after perceiving the time for renunciation.
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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: high

On a specified winter date, Suvrata day, and Vijaya Muhurta, Mahavira proceeds in the palanquin Chandraprabha, followed by gods, men, Asuras, shell-blowers, proclaimers, courtiers, heralds, and bell bearers.

Mahavira departs in a named palanquin with a train of gods, men, Asuras, and ceremonial attendants.
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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 12152-12283 confidence: high

Mahavira is gazed on, praised, wished for, saluted, and accompanied by music, retinue, ornaments, subjects, performers, and throng through Kundapura to the Shandavana park and the excellent Asoka tree.

Mahavira leaves the house and enters houselessness after public procession and rites of renunciation.
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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 0INAS. 255 / LIVES OF THE SINAS. 265 / LIVES OF THE GIN AS. 269 / LIFE OF PARSVA.; lines 12653-12799 confidence: high

Parsva's five important life moments are listed: descent and womb-entry, birth, hair-plucking departure into houselessness, attainment of Kevala, and final liberation, each under Visakha.

The five major events of Parsva's life are presented as a structured sequence tied to Visakha: conception, birth, renunciation, Kevala, and liberation.
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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 0INAS. 255 / LIVES OF THE SINAS. 265 / LIVES OF THE GIN AS. 269 / LIFE OF PARSVA.; lines 12653-12799 confidence: high

At night Parsva rides in a palankin called Visala, followed by gods, men, and Asuras, through Benares to Asramapada park and the excellent Asoka tree.

Parsva fasts without water, puts on a divine robe, tears out his hair with three hundred men, leaves the house, and enters houselessness.
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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 0INAS. 255 / LIVES OF THE SINAS. 265 / LIVES OF THE GIN AS. 269 / LIFE OF PARSVA.; lines 12653-12799 confidence: medium

Parsva lives thirty years as a householder; the Laukantika gods, following established custom, address him with kind words, including a victory salutation, and raise a shout of victory.

The Laukantika gods, following established custom, address Parsva and raise a victory shout before the renunciation sequence.
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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. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11840-11865 confidence: medium

Mahavira, while in Trisala's womb, resolves that during his parents' life he will not tear out his hair, leave the house, or enter houselessness.

Mahavira's resolution concerns not leaving the house and entering houselessness during his parents' lifetime.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 269 / LIFE OF PARSVA. / LIFE OF ARISHTANEMI. / LIVES OF THE GIN AS. 279; lines 13060-13151 confidence: high

Opening fragment mentions a hundred sons made kings; a Laukantika god follows established custom; Rishabha rides in the palankin Sudarsana with gods, men, and Asuras to Siddhartha Vana and the Asoka tree.

Rishabha moves in a formal procession to a park, fasts, puts on a divine robe, tears out his hair, leaves the house, and enters houselessness with four thousand companions.
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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 SINAS. 265 / LIVES OF THE GIN AS. 269 / LIFE OF PARSVA. / LIFE OF ARISHTANEMI.; lines 12835-12935 confidence: high

Arishtanemi rides in the palankin called Uttarakura, is followed by gods, men, and Asuras, goes through Dvaravati to Revatika park, and proceeds to an excellent Aroka tree.

The passage describes a formal departure with procession, fasting, a divine robe, hair-plucking, and leaving the house to enter houselessness.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) RIGHTEOUSNESS. / FIRST LESSON. / THIRD LESSON. / FOURTH LESSON.; lines 3640-3677 confidence: high

“One should mortify (one's flesh) in a low, high, and highest degree, quitting one's former connections, and entering tranquillity.”

The passage describes quitting former connections, entering tranquillity, practicing mortification and restraint, and traveling the difficult heroic road to final liberation.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) SIXTH LESSON. / SIXTH LECTURE, / THE CLEANING 1 . / FIRST LESSON.; lines 4122-4275 confidence: high

Some become awakened and leave the world as great sages; their parents lament and ask them not to leave, claiming that one who leaves parents is not fit to be a flood-crossing sage; the ascetic does not take refuge in the family.

Awakened people leave the world as great sages while parents plead with them not to leave and the ascetic refuses family refuge.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THE CLEANING 1 . / FIRST LESSON. / THIRD LESSON. / FOURTH LESSON.; lines 4342-4406 confidence: medium

Some lose calmness, adopt rough manners, dispute the teacher's authority, or leave the world while not being qualified for religious life.

The passage repeatedly refers to leaving the world, changing vows, and leaving father, mother, kith, and kin in pursuit of religious life.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THIRD LESSON. / FOURTH LESSON. / FIFTH LESSON. / SIXTH LESSON.; lines 4030-4119 confidence: high

"Knowing the delight of this world, circumspect and restrained, one should lead the life of an ascetic" and, desiring liberation, be victorious through sacred lore.

The ideal practitioner is told to lead an ascetic life, desire liberation, leave the world to avert the current of sin, and avoid pleasures.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THIRD PART. / FIFTEENTH LECTURE, / BOOK II, LECTURE 15. 19 1 / BOOK II, LECTURE 15. 193; lines 9729-9804 confidence: medium

Mahavira is identified as a Kshatriya and prince/native of Videha and is said to have lived thirty years among householders under the name Videha.

Mahavira is first described as living thirty years among householders and then as giving up and distributing wealth and possessions for a whole year after his parents' divine departure.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) XXIV GAINA SUTRAS. / INTRODUCTION. XXV / XXVI 0AINA SUTRAS. / INTRODUCTION. XXV11; lines 925-1027 confidence: medium

Rule 22 concerns shaving or wearing a lock; Jainas make baldness binding for monks, while Baudhāyana says a Brahman becoming an ascetic has hair, beard, body hair, and nails cut; the Jaina phrase links becoming bald or tearing out hair with leaving the house for houselessness.

The passage connects shaving, baldness, or hair cutting with leaving the house and entering the state of houselessness, and compares Jaina and Brahmanic ascetic entry practices.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 1, LECTURE 3, CHAPTER 2. 263 / SECOND CHAPTER. / BOOK I, LECTURE 3, CHAPTER 3. 265 / THIRD CHAPTER.; lines 15611-15772 confidence: medium

A coward in battle looks for a ditch, thicket, or hiding place and plans flight; similarly, weak Sramanas resort to worldly sciences, fear loss of sanctity from women or water, and are compared to people ignorant of the way.

The passage contrasts a coward who prepares to flee with warriors who do not look back, then instructs the monk to act similarly by leaving household ties and wandering.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 1, LECTURE 3, CHAPTER 2. 263 / SECOND CHAPTER. / BOOK I, LECTURE 3, CHAPTER 3. 265 / THIRD CHAPTER.; lines 15611-15772 confidence: high

Famous warriors do not look behind in battle and face death; a monk should exert himself similarly, slip off household ties, put aside undertakings, and wander for the welfare of his soul.

The monk is told to slip off household ties, put aside undertakings, wander for the soul's welfare, bear hardships, and wander until final liberation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 7. / SEVENTH LECTURE, / A424 SOTRAKRITANGA. / BOOK 2, LECTURE 7, 425; lines 23302-23384 confidence: medium

In an illustration addressed to the Nirgranthas, men declare that they will not punish those who take tonsure and enter monastic life but will punish domestic people; a Sramaza who later returns to domestic life may be killed without breaking the declaration.

The illustration describes a person who takes tonsure, renounces household life, enters the monastic state, wanders for years, and then returns to domestic life.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE I. 34I / BOOK. 2, LECTURE I. 343 / BOOK 2, LECTURE I. 345 / BOOK 2, LECTURE I. 347; lines 19606-19692 confidence: high

Men from all directions and various social categories may possess houses, fields, servants, and peasants; whether they have kinsmen and property or not, they renounce and lead a mendicant life.

The passage repeatedly describes leaving possessions, kinsmen, and property to lead a mendicant life.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 3, CHAPTER 1. 26) / THIRD LECTURE, / CALLED / BOOK 1, LECTURE 3, CHAPTER 2. 263; lines 15468-15489 confidence: medium

A weak monk hurt with a stick, fist, or fruit remembers his kind relations, with a comparison to a woman who left husband and house in passion.

A weak monk remembers his relations when hurt, and the weak return to their house when unable to bear hardships.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 3, CHAPTER 4. 269 / BOOK I, LECTURE 4, CHAPTER I. 271 / CALLED / KNOWLEDGE OF WOMEN,; lines 15909-15981 confidence: medium

The section is called “Knowledge of Women.” A monk has left parents and worldly ties, walks alone and wisely, abstains from sexual pleasures, and asks for secluded lodging.

The monk is said to have left mother, father, and worldly ties and to walk alone with disciplined abstinence.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 4, CHAPTER I, 73 / BOOK I, LECTURE 4, CHAPTER 2, 279 / SECOND CHAPTER. / BOOK I, LECTURE 4, CHAPTER 2. 277; lines 16194-16295 confidence: medium

One should not heed women’s entreaties, should abstain from their friendship and company, and the pleasures from that association are called causes of blamable actions.

The monk is instructed to abstain from women, dangerous pleasures, and blamable actions, and to keep apart from women’s friendship and company.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 8. 299 / NINTH LECTURE, / CALLED / THE LAW.; lines 17416-17509 confidence: high

A monk without property and egoism should follow the Ginas, leave wealth, sons, relations, property, and ceaseless sorrow, and wander without worldly interests.

The monk is told to leave wealth, sons, relations, and property and to wander without worldly interests.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE I, CHAPTER 4. 247 / BOOK I, LECTURE 2, CHAPTER I. 249 / CALLED / THE DESTRUCTION OF KARMAN,; lines 14762-14943 confidence: high

People claim a houseless Sramana, cry out, appeal to pity, tempt him with pleasures, bind him, and carry him home, but cannot captivate him or make him return to domestic life.

The houseless Sramana is urged, tempted, and even bound by family or others, yet they cannot make him return to domestic life.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE I4. 325 / BOOK I, LECTURE I5. 329 / FIFTEENTH LECTURE, / CALLED; lines 18777-18871 confidence: medium

The passage says not to be hostile toward fellow-creatures; the one rich in control renounces everything and meditates on reflections on life.

The passage says the controlled person renounces everything, turns from worldly life, reaches the goal, is directed toward Liberation, and values Moksha over life.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK. 2, LECTURE I. 343 / BOOK 2, LECTURE I. 345 / BOOK 2, LECTURE I. 347 / BOOK 2, LECTURE I. 349; lines 19695-19784 confidence: medium

The passage lists body parts and qualities as intimately connected with the speaker, says they age and the dear body must be relinquished, and instructs a monk to lead a mendicant life while knowing the divisions of living and lifeless things.

The monk is told to live a mendicant’s life, identify living beings, avoid killing and property-acquisition, and part company with those who do not abstain.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) CALLED / DESCRIPTION OF THE WICKED. / BOOK I, LECTURE 7. 293 / BOOK I, LECTURE 7. 295; lines 17117-17227 confidence: medium

A person who leaves father, mother, house, sons, cattle, and wealth but seeks nice food is far from a Sramana; one who professes the Law to fill his belly, brags for food, and flatters for food and drink is condemned, compared to a boar greedy for wild rice, and wrong belief and bad conduct are called worthless like chaff.

The passage describes leaving household attachments, begging unknown, wandering homeless, conquering pleasures, practicing control, enduring pain, annihilating Karman, and not mixing again with the world.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) CALLED / THE DESTRUCTION OF KARMAN, / BOOK I, LECTURE 2, CHAPTER 2, 253 / SECOND CHAPTER.; lines 14974-15055 confidence: medium

A sage should “leave off sins just as (a snake) leaves its slough”; one who insults another will long whirl in the Circle of Births.

The passage urges the sage to leave off sins, worldly ties, property, honours, and worldliness.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) FREEDOM FROM ERROR. / BOOK 2, LECTURE 6. 409 / SIXTH LECTURE, / CALLED; lines 22496-22647 confidence: medium

A wise monk should not claim whether alms are obtained from a householder; he should improve his chances for final liberation and wander according to opinions taught by the Ginas.

The monk is instructed to wander according to the Ginas’ teaching until final liberation and not focus on obtaining alms.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) FREEDOM FROM ERROR. / BOOK 2, LECTURE 6. 409 / SIXTH LECTURE, / CALLED; lines 22496-22647 confidence: medium

The note says Ardraka became a monk, held the disputation, and was approached by an elephant that broke its chain, knelt in reverence, and led him to speak of breaking fetters fastened by worldliness.

The note juxtaposes the elephant’s broken chain with Ardraka’s statement that it is stranger for a man to break the fetters fastened by worldliness.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE I. 3 / LECTURE I. 5 / LECTURE II. 9 / LECTURE II. II; lines 2637-2730 confidence: medium

A houseless poor monk wandering from village to village may become tired of ascetic life, but should bear it, turn from discontent, and wander free from sins, guarded and passionless.

The monk is houseless and poor, wanders from village to village, has no fixed residence, acquires no property, and remains unattached to householders.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE II. 13 / LECTURE III. 17 / LECTURE IV. 19 / LECTURE V. 21; lines 3134-3229 confidence: medium

A charioteer leaves the smooth highway for a rugged road and repents when the axle breaks; likewise the fool transgresses the Law, embraces unrighteousness, and repents in the hour of death.

The charioteer simile describes leaving the smooth highway for a rugged road, paralleling the fool’s transgression of the Law and later remorse.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE III. 17 / LECTURE IV. 19 / LECTURE V. 21 / LECTURE V. 23; lines 3232-3417 confidence: medium

Family members cannot help one suffering for one's own deeds; one should cut off greed and former attachments, and give up possessions such as animals, jewels, cattle, slaves, and servants to obtain power of changing form at will.

The passage instructs the wise or faithful person to cut off greed, former connections, and possessions, choose what is beyond the world, and sustain the body only to annihilate Karman.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE IX. 35 / NINTH LECTURE. / THE PRAVRAGYA OF KING NAMI2. / LECTURE IX, 39; lines 4068-4265 confidence: high

"the king of Vidéha left the house, and took upon him Sramazahood"; the enlightened turn away from pleasures as Nami did.

Nami, identified as king of Videha, leaves the house and takes Sramanahood after the dialogue with Sakra.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE V. 23 / LECTURE VII. 27 / LECTURE VII. 29 / LECTURE VIII. 31; lines 3642-3744 confidence: medium

The verse instructs the hearer to quit former connections, place affection on nothing, and not love even those who love him, so that the monk is freed from sin and hatred.

The verse commands the listener to quit former connections and attach affection to nothing, associating this detachment with freedom from sin and hatred.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE VIII. 33 / LECTURE IX. 35 / NINTH LECTURE. / THE PRAVRAGYA OF KING NAMI2.; lines 3881-4065 confidence: high

After descending from the gods and being born human, Nami ended delusion, remembered a former birth, became Svayamsambuddha, placed his son on the throne, and retired from the world.

Nami enthrones his son, gives up Mithila, army, seraglio, retinue, and pleasures, and enters Pravragya in a lonely place.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE VIII. 33 / LECTURE IX. 35 / NINTH LECTURE. / THE PRAVRAGYA OF KING NAMI2.; lines 3881-4065 confidence: high

Indra says Nami’s palace is on fire and asks why he does not look after his seraglio; Nami answers that those who call nothing their own are happy, that nothing of his burns when Mithila burns, and that the houseless monk is free from ties.

When Indra says the palace is on fire, Nami says nothing of his is burned because he calls nothing his own.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XII. 55 / LECTURE XIII. 57 / LECTURE XIII. 59 / LECTURE XIV. 61; lines 5178-5269 confidence: high

By remaining merit from their former life they are born in noble families; disgusted with the world and afraid of Samsara, they abandon pleasures and take refuge in the path of the Ginas.

The figures abandon pleasures, take refuge in the path of the Ginas, and the two sons bid farewell to domestic life and say they will turn monks.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XII. 55 / LECTURE XIII. 57 / LECTURE XIII. 59 / LECTURE XIV. 61; lines 5178-5269 confidence: medium

The sons say human life is transitory and short, they take no delight in domestic life, bid their father farewell, and will turn monks.

The sons reject domestic life and intend to become monks, while the father invokes Vedic authority that men without sons have no better world.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIII. 57 / LECTURE XIII. 59 / LECTURE XIV. 61 / LECTURE XIV. 63; lines 5272-5364 confidence: high

The Purohita advises the young men to head their house, enjoy life with wives, and then depart to the woods as praiseworthy sages.

The passage moves from a proposal to enjoy household life toward the young men's refusal of wealth, family, and pleasures and their decision to become wandering Sramanas.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIII. 59 / LECTURE XIV. 61 / LECTURE XIV. 63 / LECTURE XIV. 65; lines 5367-5463 confidence: high

The speaker proposes acquiring righteousness and going forth as monks; the reply rejects delay before Death and says they will adopt the Law now, not be born again, and put aside attachment through faith.

The passage repeatedly speaks of going forth as monks, begging alms, turning mendicant, and leaving domestic pleasures.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIV. 61 / LECTURE XIV. 63 / LECTURE XIV. 65 / LECTURE XIV. 67; lines 5466-5568 confidence: high

The Purohita, with wife and sons, has entered the order after abandoning pleasures and large property; the queen then speaks to the king.

The Purohita family has entered the order after abandoning pleasures and property; the queen vows nunhood and tells the king to leave kingdom, pleasures, property, and amusements for Law and penance.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIV. 63 / LECTURE XIV. 65 / LECTURE XIV. 67 / LECTURE XV. 69; lines 5571-5669 confidence: medium

The true monk adopts the Law, lives with monks, is upright and free from desire, abandons former connections, avoids pleasures, and wanders as an unknown beggar.

The true monk abandons former connections, does not long for pleasures, and wanders as an unknown beggar.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIV. 67 / LECTURE XV. 69 / LECTURE XV. 71 / LECTURE XVI. 73; lines 5772-5861 confidence: medium

“is calm, and does not hurt anybody, he is a true monk”; the following verse describes one who is without house or friends, subdues senses, eats little, leaves the house, and lives single as a true monk.

The passage defines the true monk as one who leaves the house, lives single, subdues the senses, and is free from ties.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIX. 91 / LECTURE XIX. 93 / LECTURE XIX, 95 / LECTURE XIX. 97; lines 6986-7086 confidence: high

The son says he will imitate animal life; after parental permission, he gives up property and property-claims, compared to a snake casting off its slough.

The son secures parental permission, abandons property and social relations, and goes forth into the order.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIX. 97 / LECTURE XIX. 99 / TWENTIETH LECTURE. / THE GREAT DUTY OF THE NIRGRANTHAS.; lines 7142-7332 confidence: high

“Though a young nobleman, you have entered the order; in an age fit for pleasure you exert yourself as a Sramaza...”

The king explicitly says the saint is a young nobleman who has entered the order in an age fit for pleasure and now exerts himself as a Sramana.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIX. 97 / LECTURE XIX. 99 / TWENTIETH LECTURE. / THE GREAT DUTY OF THE NIRGRANTHAS.; lines 7334-7399 confidence: high

The speaker says repeated pains in the endless Circle of Births are hard to bear and resolves that, if freed from the pains, he will become a calm, restrained houseless monk.

The speaker vows to become a houseless monk if freed from pain; after the pain vanishes, he leaves his relations and enters monastic life.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVI. 75 / LECTURE XVII. 77 / LECTURE XVII. 79 / LECTURE XVIII. 81; lines 6159-6346 confidence: high

The king is surrounded by horses, elephants, chariots, and footmen, and hunts frightened deer on horseback in the Késara-park of Kampilya.

The king’s hunting episode near the monk leads to apology, instruction in the Law, abandonment of kingly power, and adoption of the faith of the Ginas.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVII. 77 / LECTURE XVII. 79 / LECTURE XVIII. 81 / LECTURE XVIII. 85; lines 6365-6469 confidence: high

Instruction to avoid denial of the soul and practise the difficult Law with true faith; Bharata learns the pure creed, gives up Bharatavarsha and pleasures, and enters the order.

Multiple rulers give up Bharatavarsha, kingly power, a large kingdom, armies, war-chariots, pleasures, or worldly life.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVII. 77 / LECTURE XVII. 79 / LECTURE XVIII. 81 / LECTURE XVIII. 85; lines 6365-6469 confidence: medium

Sagara gives up ocean-girt Bharatavarsha and kingly power and reaches perfection through compassion; Maghavan gives up Bharatavarsha and enters the order.

Several named figures are called universal monarchs or identified as Cakravartins and are presented as renouncers, ascetics, or perfected beings.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVII. 77 / LECTURE XVII. 79 / LECTURE XVIII. 81 / LECTURE XVIII. 85; lines 6365-6469 confidence: medium

Sanatkumara places his son on the throne and then practises austerities; Santi gives up Bharatavarsha and reaches perfection.

Sanatkumara places his son on the throne and then practises austerities.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVII. 79 / LECTURE XVIII. 81 / LECTURE XVIII. 85 / LECTURE XVIII. 87; lines 6472-6574 confidence: high

The passage refers to perfection taught by the Ginas; Dasarmabhadra gives up the kingdom of Dasarza, turns monk, and renounces the world under Sakra's direction.

Multiple kings give up kingdoms, leave the house or world, become monks or Sramamas, enter the order, and exert themselves in ascetic practice.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVII. 79 / LECTURE XVIII. 81 / LECTURE XVIII. 85 / LECTURE XVIII. 87; lines 6472-6574 confidence: medium

Karakazdu, Dvimukha, Nami, and Naggati or Nagnagit are named as kings; Nami humbles himself under Sakra's direction and becomes a Sramama; the kings adopt the faith of the Ginas, place sons on the throne, and exert themselves as Sramamas.

The royal exemplars place their sons on the throne before exerting themselves as Sramamas.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVIII. 81 / LECTURE XVIII. 85 / LECTURE XVIII. 87 / LECTURE XIX, 89; lines 6577-6673 confidence: high

No longer delighted with pleasures and devoted to self-control, Mrgaputra goes to his father and mother, mentions the five great vows, hell or brute existence, and the ocean of Samsara, and asks to enter the order.

Mrgaputra asks to enter the order and says he must leave property, family, and body behind.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XX. 107 / L1O UTTARADHYAYVANA. / LECTURE XXI. 111 / LECTURE XXII. 113; lines 7780-7965 confidence: high

On the way he sees animals in cages and enclosures, fearful and miserable, to be killed and eaten; he asks the charioteer why they are confined, and the charioteer says they will provide food for many people at the wedding.

The intended bridegroom sees animals to be slaughtered for his wedding, reflects on the karmic consequence of killing done for his sake, gives away ornaments, and renounces.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XX. 107 / L1O UTTARADHYAYVANA. / LECTURE XXI. 111 / LECTURE XXII. 113; lines 7780-7965 confidence: high

The prince has a lucky-herb bath, performs customary ceremonies, wears heavenly clothes and ornaments, rides Vasudeva's best mast elephant, and proceeds from his palace with umbrella, chowries, Dasarhas, army, and heavenly music.

Arishtanemi moves from a richly adorned wedding procession to giving away ornaments, leaving Dvaraka, and undergoing renunciation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XX. 107 / L1O UTTARADHYAYVANA. / LECTURE XXI. 111 / LECTURE XXII. 113; lines 7780-7965 confidence: high

Ragimati hears of the Jina's ordination, becomes afflicted, decides it is better to become a nun, cuts off her tresses, receives Vasudeva's blessing to cross the ocean of Samsara, enters the order, and induces many relations and servants to enter too.

Ragimati hears of the Jina's ordination, abandons ordinary life, cuts off her hair, enters the order, and leads others into the order.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXVI. 145 / LECTURE XXVI. 147 / TWENTY-SEVENTH LECTURE. / THE BAD BULLOCKS.; lines 9693-9864 confidence: medium

Garga thinks he is disheartened by bad pupils, decides to leave the lazy donkeys and practice severe austerities, and then wanders virtuously with kindness and meditation.

Garga decides to leave bad pupils, described as lazy donkeys, and practice severe austerities while living virtuously.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXVIII. 153 / LECTURE XXVIII. 155 / LECTURE XXIX. I 159 / LECTURE XXIX. 161; lines 10287-10384 confidence: high

By desire of the Law the soul becomes indifferent to pleasures, abandons household life, becomes a houseless monk, ends bodily and mental pains, and obtains unchecked happiness.

The soul, through desire of the Law, abandons the life of householders and becomes a houseless monk.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXIII. 195 / LECTURE XXXIV. 197 / LECTURE XXXIV, 199 / LECTURE XXXIV. 201; lines 12375-12578 confidence: high

The speaker asks attentive hearers to learn the road shown by the wise ones, leading a monk to the end of all misery; the sage gives up household life, takes Pravragya, renounces attachments, and abstains from killing, lying, stealing, carnal intercourse, desire, love, and greed.

The sage is instructed to give up life in a house, take Pravragya, and follow the road shown by the wise ones.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXIII. 195 / LECTURE XXXIV. 197 / LECTURE XXXIV, 199 / LECTURE XXXIV. 201; lines 12580-12666 confidence: medium

The monk should meditate on true things, commit no sins, have no property, remain careless of the body until the end, reject food when death arrives, leave the human body, and be liberated from misery.

At death the monk rejects food, leaves the human body, becomes his own master, and is liberated from misery.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) NINTH LECTURE. / THE PRAVRAGYA OF KING NAMI2. / LECTURE IX, 39 / LECTURE X. 43; lines 4267-4379 confidence: high

“Give up your wealth and your wife; you have entered the state of the houseless; do not, as it were, return to your vomit.”

The addressee is told to give up wealth, wife, friends, relations, and fortune after entering the houseless state.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) PRLFATORY NOTE TO THE NEW EDITION / CONTENTS. / INTRODUCTION . / UTTARADHYAYANA.; lines 330-440 confidence: medium

The Pravragya of King Nami is described as a dialogue between him and Indra, who advised him to retain royalty.

King Nami’s Pravragya is presented with Indra advising him to retain royalty, implying a departure from kingship toward renunciation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) TENTH LECTURE: / CALLED / BOOK I, LECTURE IO. 307 / BOOK I, LECTURE IO. 309; lines 17812-17874 confidence: high

The passage instructs leaving wealth, cattle, relations, and dear friends, and says others will take away a person’s wealth.

The passage instructs leaving wealth, cattle, relations, and dear friends, and later describes a monk who has left the house and is free from desires.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) THIRD LECTURE, / CALLED / BOOK 1, LECTURE 3, CHAPTER 2. 263 / SECOND CHAPTER.; lines 15492-15566 confidence: medium

The monk's relations address him as child, ask why he will leave, invoke parents, siblings, sons, wife, debts, and business money, and urge him to go home, saying he may later practise control again.

The monk is urged not to leave his family and is drawn back to his house by attachment.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) TWENTIETH LECTURE. / THE GREAT DUTY OF THE NIRGRANTHAS. / LECTURE XX, 105 / LECTURE XX. 107; lines 7502-7634 confidence: high

Samudrapala grows up in comfort, studies the seventy-two arts, gains knowledge of the world, has youth, good looks, and a fine figure, and lives pleasantly in a palace with his wife Rapizi.

Samudrapala lives in comfort and marriage, sees a condemned man being led to execution, understands it as the result of wicked actions, becomes enlightened, leaves his parents, and enters houselessness.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) TWENTIETH LECTURE. / THE GREAT DUTY OF THE NIRGRANTHAS. / LECTURE XX, 105 / LECTURE XX. 107; lines 7502-7634 confidence: high

The passage instructs one to abandon worldly distress, delusion, and fear, adopt the Law of monks, keep the five great vows, and practice compassion, forbearance, restraint, chastity, abstention from sin, and sense-control.

The passage explicitly urges abandoning worldly distress, delusion, and fear-causing things and adopting the Law of monks, vows, virtues, and endurance of calamities.
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mongol

Gessar Khan AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT / VI. THE THREE SHIRAIGOL KHANS; lines 3452-3626 confidence: medium

Gessar has taken a draught of forgetfulness from Lady Aralgo; the three Shiraigol Khans meet to seek a bride for Prince Gereltu, son of Tsagan Khan.

Gessar is away, the raven identifies this as the opportunity to seize Rogmo, and the household is defended only by the appointed Tiger-hero.
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Gessar Khan CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS; lines 2430-2579 confidence: high

The soothsayers say healing will not come until Aralgo is driven out, because a bitter curse has been laid upon her. Rogmo sends couriers ordering Aralgo to depart.

The soothsayers say healing requires Aralgo’s expulsion, and Rogmo’s couriers command her to depart; Aralgo leaves alone and wanders.
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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: high

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, after recovering, orders his steed saddled, rejects advice not to go, arms himself, mounts, and prepares to travel after Aralgo.
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Gessar Khan CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS; lines 2716-2729 confidence: high

Gessar says Lady Rogmo’s words are “eagles’ wings” to uplift his spirit, takes leave of her, and sets forth on his journey.

Gessar takes leave of Lady Rogmo and sets forth, though he continues to look back at her as he rides away.
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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: medium

Before the chief minister and council, the smith names Gessar as the only healer; the ministers note Gessar's far country, and the smith agrees to go if given a steed and companion.

The smith receives a steed and companion and travels many moons to the mountains of Tibet and Gessar Khan's shining yurta.
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Gessar Khan Gessar Khan / FOREWORD / IDA ZEITLIN. / CONTENTS; lines 104-176 confidence: medium

Contents title: Chotong wreaks vengeance on Lady Aralgo; she is driven forth and seeks shelter in the country of the Twelve-headed Giant.

Lady Aralgo is driven forth after Chotong’s vengeance and seeks shelter in the country of the Twelve-headed Giant.
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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 3175-3315 confidence: medium

A ladder of strong chains is let down from the heavens, the brown wonder-steed descends, and the companions' farewell ashes become cloudlets.

Gessar calls the brown wonder-steed, which descends from heaven by a chain ladder and carries him from the castle to the eastern kingdom.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1127-1262 confidence: medium

Yoro pricks his finger; Rogmo draws the blood through her lips; he weaves three hairs from a steed’s tail, clasps them about her throat, proclaims troth, and they are publicly plighted.

After being publicly plighted, Rogmo leaves by night with her retinue for her father’s realm.
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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.

Buddha commands Kormuzda to send one of his three sons to earth in mortal guise to rule humans and destroy evil.
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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 679-814 confidence: medium

Chotong sends Yoro to the country of seven alwins, saying they devour seven hundred men and beasts daily, and tells him to take his mother; Yoro accepts.

Chotong maliciously sends Yoro and his mother to the country of seven alwins as food for beings who devour seven hundred men and beasts daily, and Yoro accepts.
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Gessar Khan V. THE TWELVE-HEADED GIANT / VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY.; lines 4604-4737 confidence: medium

After Gessar sends Aralgo to make a cooling drink, a crone with an old cow says the cow has labored nine years since Gessar vanquished the twelve-headed giant and will labor until the charm holding him is lifted.

A charm or darkness has held Gessar for nine years; after the arrow arrives he awakens, laments, and demands arms so he can leave the land.
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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 7192-7304 confidence: high

Gandharva appears in radiant form in the heavens, says his burned body prevents further earthly visits, warns that the Schimnus will come within seven days, tells Udsessküleng-Chatun to escape with Vikramâditja, and enters Nirvâna.

Gandharva warns that the Schimnus will attack within seven days and tells the Khanin to escape with the young prince; she leaves to seek safety and later receives foreign shelter.
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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 7410-7521 confidence: high

Vikramâditja says he and Schalû will go to Gandharva's capital to learn the people's fate and recover the inheritance; his mother warns of dangers, and he answers that he will overcome distance and enemies.

Vikramâditja leaves with Schalû for Gandharva's capital to learn the fate of the people and recover the inheritance, then declares himself before Galischa as Gandharva's son returned from infancy in exile.
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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 7410-7521 confidence: high

Vikramâditja asks his mother about a newborn infant left in a wolves' den during her flight from the Schimnus; she confirms it, and Schalû becomes as a son to her and as a brother to Vikramâditja.

Schalû is made Vikramâditja's brother, and the two set out together toward Gandharva's capital to investigate and recover the inheritance.
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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 7645-7751 confidence: medium

A minister is accused of oppression and fraud; Vikramâditja judges him worthy of death but, after the plea for life, orders him driven from human habitation.

The exiled minister, hungry after fasting, follows moving offering-tapers from a shrine to a concealed rock cave.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8589-8668 confidence: high

His deliberations lead to a resolve to withdraw to solitude and consider how human beings could be relieved from misery.

After reflecting on suffering, he resolves to withdraw, leaves family and palaces, lays aside rich clothing, wanders unknown, and begs for food.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8670-8753 confidence: medium

Disciples increase, live by alms as Bhixu, sixty are made Arhats and sent to spread teaching, and Shâkjamuni wanders for nineteen years teaching and making converts.

The passage refers to Shâkjamuni’s earlier departure, describes his wandering as a teacher, and records his return home in the twelfth year before renewed travel.
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Sagas from the Far East TALE I. / TALE II. / TALE III. / TALE IV.; lines 9712-9809 confidence: high

After animals consume the grass, the chief signals departure; herdsmen fold tents and drive herds toward fresh pastures, leaving embers, half-extinguished fires, and bones.

The chief signals the group to fold tents and drive herds onward after the animals have eaten the grass.
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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 1021-1135 confidence: medium

At a cross-way the Prince meets a crowd of dæmons disputing over boots that can take the wearer immediately to a wished-for place.

The boots transport the wearer to a desired place; the Prince and follower use them to leave for a land without a Khan.
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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: high

The poor man's son says they have killed the serpents and restored the water's course; the prince refuses to return because the people would say the dead do not return to the living, and they journey onward through a mountain pass.

After surviving the journey to the serpents, the prince refuses to return home because people would say the dead do not return to the living, so the two journey to an unknown 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 1387-1497 confidence: medium

The cow gives birth to a being with bull head, horns, tail, and human body. The man prepares bow and arrows to kill him, but Massang asks not to be slain and says clemency will have reward; the man spares him.

After being spared but rejected by the man's gaze, Massang leaves and meets three companions who join him.
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Sagas from the Far East TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN. / TALE IV. / THE PIG'S HEAD SOOTHSAYER.; lines 1849-1957 confidence: medium

A man and wife live at the border of a flourishing kingdom; the wife works the land and herds, while the idle husband is told to seek employment because the inheritance is nearly spent.

The wife repeatedly urges the idle husband to stop idling and seek a livelihood, after which he leaves home and later undertakes a wider journey with equipment.
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Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2301-2391 confidence: high

Moonshine overhears the promise, tells Sunshine, asks how the danger can be averted, and weeps because he loves Sunshine as his own life.

Moonshine warns Sunshine and the brothers depart together secretly at night with provisions, traveling eastward.
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Sagas from the Far East TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED. / TALE VI. / THE TURBULENT SUBJECT.; lines 2562-2678 confidence: high

In Brschiss, a haughty turbulent man obeys no laws; the Khan tells him to leave the country or submit, and he chooses exile.

The protagonist refuses the Khan's laws and chooses exile over submission.
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Sagas from the Far East TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED. / TALE VI. / THE TURBULENT SUBJECT.; lines 2680-2706 confidence: medium

The Khan says magic has prevailed over sovereign might; the Siddhi-kur says the Khan has opened his lips, cries that escape from this world is good, and flies out of sight.

After the Khan opens his lips, the Siddhi-kur cries out about escape and speeds through the air out of sight.
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Sagas from the Far East TALE X. / THE BITING CORPSE. / TALE XI. / THE PRAYER MAKING SUDDENLY RICH.; lines 3557-3665 confidence: medium

Hearing the accusations, the Khanin fears her sons may be taken and killed to prevent their reign, so on the fifteenth of the month, by moonlight, she leaves with them for her parents’ home.

The Khanin leaves with her sons because she fears for their lives, then returns after the divine transformation satisfies the royal observers and silences gossip.
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Sagas from the Far East TALE XII. / TALE XIII. / THE FORTUNES OF SHRIKANTHA. / TALE XIV.; lines 4044-4077 confidence: medium

The Khan resumes his journey, determined to control his speech and finish his task; he reaches the cool grove and mango-tree and raises the axe “White Moon” as if to fell it.

The Khan sets out on the journey once again, explicitly determined to fulfill his task.
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Sagas from the Far East TALE XIII. / THE FORTUNES OF SHRIKANTHA. / TALE XIV. / THE AVARICIOUS BROTHER.; lines 4080-4198 confidence: medium

The elder brother's wife says death would be better than dishonour; he agrees, takes his hatchet and cord, and goes out toward the forest.

The elder brother leaves intending to die and travels through mountains and forest to the stream-head rock where Dakinis are present.
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Sagas from the Far East TALE XIX. / THE PERFIDIOUS FRIEND. / TALE XX. / BHIXU LIFE.; lines 5326-5420 confidence: medium

The husband goes with his wife to see his parents, but they are away because they lead a Bhixu life and beg through the tribes.

The husband and wife leave settled household life and move among tribes living by alms, with the husband explicitly preferring this way of life.
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Sagas from the Far East TALE XVII. / THE SIMPLE HUSBAND AND THE PRUDENT WIFE. / TALE XVIII. / HOW SHANGGASBA BURIED HIS FATHER.; lines 4817-4930 confidence: medium

The son reflects that his father's promise failed, decides to seek the hand of the King of India's daughter, burns his loom, and begins his journey.

After deciding that weaving is unprofitable and that his father's words have failed, Shanggasba burns his hand-loom and sets out to seek the princess's hand.
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Sagas from the Far East TALE XX. / TALE XXI. / TALE XXII. / TALE XXIII.; lines 11107-11207 confidence: high

Manû is cited as prescribing that when a householder has wrinkles, grey hairs, and grandchildren, he should forsake inhabited places for the jungle.

The householder leaves inhabited places for the jungle after age signs and grandchildren appear.
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Sagas from the Far East THE FORTUNES OF SHRIKANTHA. / TALE XIV. / THE AVARICIOUS BROTHER. / TALE XV.; lines 4335-4349 confidence: medium

The Khan, having again failed in his mission, again takes the way to the shady grove.

The Khan has failed again and again takes the way to the shady grove to continue the mission sequence.
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Sagas from the Far East THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN. / TALE IV.; lines 1826-1846 confidence: medium

The Khan again misses his objective, sets out as before, reaches the cool grove where the dead lie, compels the Siddhî-kür down from a mango-tree by threatening to fell it, binds him in a bag, and carries him to offer to Nâgârg'una.

The Khan has again missed his objective and again sets out as before, reaching the grove with toil and terror.
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Sagas from the Far East THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED. / TALE VI.; lines 2548-2559 confidence: medium

The Khan finds that he has again missed the journey's object and “proceeded once more” to the cool grove.

The Khan has again missed the end and object of his journey and proceeds once more toward the cool grove.
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Sagas from the Far East THE PRETENDED SON. / WHO INVENTED WOMAN? (7) / THE VOICE-CHARMER (9). / HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH.; lines 8508-8525 confidence: medium

The wise parrot says Ssaran's wife was devoted, true to her husband, and brave, and warns the merchant's wife not to go out unless she is like her.

The merchant's wife plans to go out, is warned by the parrot, gives up the intention, and remains home.
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Sagas from the Far East THE WHITE BIRD AND HIS WIFE. / TALE VIII. / TALE IX. / FIVE TO ONE.; lines 3073-3177 confidence: high

Six boon companions are introduced by family status or trade; they travel to find a way to establish themselves, with the rich man’s son funding the journey.

Six companions leave home together to seek an opportunity to establish themselves in life.
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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: high

Madanrekhâ, hearing her father intends to kill the infant, entrusts him to a gardener’s wife and dies; the gardener’s wife flees with the young prince to Uggajinî.

Madanrekhâ learns her father plans to kill the infant Vikramâditja, gives him to a gardener’s wife, and the gardener’s wife flees with him to Uggajinî.
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The Mongols - A History CHAPTER X / CHAPTER XI / THE ASSASSIN COMMONWEALTH AND ITS DESTRUCTION BY THE / MONGOLS; lines 8797-8900 confidence: high

Muavia dies in 680; Yezid succeeds and demands oaths from refusers at Medina. Hussein and Ibn Zobeir go to Mecca, described as a safe holy city.

Hussein leaves the protected holy city of Mecca with family and kinsmen despite distrust of Kufa's offers and later warnings.
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The Mongols - A History CHAPTER X / CHAPTER XI / THE ASSASSIN COMMONWEALTH AND ITS DESTRUCTION BY THE / MONGOLS; lines 9169-9248 confidence: medium

A storm terrifies the ship except for Hassan, who says no harm will meet him; the sea becomes calm, those aboard become his disciples, and a contrary wind drives the vessel to Syria.

After leaving Egypt by vessel and landing in Syria, Hassan travels through many places, publishes doctrines, spends years making converts, and reaches Alamut.
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The Mongols - A History CHAPTER XII / HTJLAGU DESTROYS THE ASSASSIN COMMONWEALTH / CHAPTER Xin / DESTRUCTION OF THE EA.LIFAT; lines 11303-11391 confidence: high

Aktai is assassinated at Eibeg's command; seven hundred troopers and Bahriye officers, including Beibars and Kelavun, flee Cairo at night, receive money and robes at Nassir's court, and urge a march on Cairo.

Bahriye officers flee Cairo at night, go to Syria, receive honors from Nassir, and later seek aid from Mogith.
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The Mongols - A History CHAPTER XII / HTJLAGU DESTROYS THE ASSASSIN COMMONWEALTH / CHAPTER Xin / DESTRUCTION OF THE EA.LIFAT; lines 11665-11727 confidence: medium

Nassir is in camp at Berze near Damascus when he hears of Aleppo's sack.

Nassir abandons Damascus and moves toward Gaza and El Arish after news of Aleppo's sack and the rapid Mongol advance.
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The Mongols - A History CHAPTER Xin / DESTRUCTION OF THE EA.LIFAT / CHAPTER XIV / VICTORY OF KUTUZ, SULTAN OF EGYPT; lines 11730-11821 confidence: medium

Kutuz takes an oath of fidelity from his generals and departs from the Castle of the Mountain on July 26, 1260, with a force of 120,000 Egyptians, Syrians, Arabs, and Turkmans.

Kutuz takes an oath of fidelity from his generals and sets out from the Castle of the Mountain with his army.
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The Mongols - A History CHAPTER Xin / DESTRUCTION OF THE EA.LIFAT / CHAPTER XIV / VICTORY OF KUTUZ, SULTAN OF EGYPT; lines 12458-12548 confidence: medium

Amid reports of a possible attack by Nogai, Jelal ud din proposes using Kipchaks in Persia as Hulagu's vanguard against Berkai; Hulagu sends him to summon them with supplies, arms, and money.

Jelal ud din tells the Kipchaks they will be placed in the vanguard to die and leads them away across the Euphrates with families and baggage.
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The Mongols - A History CHAPTER XIV / VICTORY OF KUTUZ, SULTAN OF EGYPT / CHAPTER XV / DESTRUCTION OF THE KIN EMPIRE; lines 13333-13423 confidence: medium

The Kong chang commandant reports ruin west of the capital; the Emperor goes east and crosses the Hoang Ho near Tsao hien to seek aid from Shan tung.

The Emperor moves away from the capital area, later crosses the Hoang Ho by night with seven officers, and the remaining troops scatter after learning of his flight.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 1053-1146 confidence: medium

Sorgan Shira tells Temudjin that he nearly killed him, saying the smoke of his house would have vanished and his fire died out forever if Temudjin had been found.

Sorgan Shira shelters Temudjin, then sends him away with a mare, food, milk, bow, and arrows, withholding flint to prevent detection by fire.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 1053-1146 confidence: high

Taidjut thieves drive off eight horses from Temudjin, leaving only the white-nosed sorrel mare given by Sorgan, which Belgutai had ridden while hunting marmots.

The theft of eight horses leads Temudjin to ride out alone, follow the trail, and gain Boorehu as a companion who helps continue the pursuit.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 1426-1520 confidence: medium

Temudjin asks Hoelun's opinion, but Bortai answers first, saying Jamuka may be tired of them and warning of a trick or danger; she advises traveling all night by a new road.

After Bortai's warning, Temudjin separates from Jamuka and travels by his own road through the night.
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The Mongols - A History CHAPTER VI / DESTRUCTION OF THE KWARESMIAN EMPIRE / CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED; lines 5031-5114 confidence: medium

After Jinghis captures the northern line beyond the Oxus, Mohammed moves southward, tells people his troops cannot protect them, and hears divided counsel about defending the Amu Darya, retreating to Ghazni, or retiring beyond the Indus.

Mohammed moves southward, leaves in haste through Khorassan, and is repeatedly described as fleeing while Mongol forces pursue him.
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The Mongols - A History CHAPTER VI / DESTRUCTION OF THE KWARESMIAN EMPIRE / CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED; lines 5116-5203 confidence: high

Mohammed leaves Nishapur after learning the enemy entered Khorassan; city regents govern, the expected governor dies before arrival, and a one-thousand-man escort leaving the city is cut to pieces by Mongols.

Mohammed repeatedly flees from Nishapur, Kazvin, Karun, Serdjihan, Gilan, and Mazanderan while Mongol forces pursue him and sack places ahead of him.
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The Mongols - A History CHAPTER VI / DESTRUCTION OF THE KWARESMIAN EMPIRE / CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED; lines 5205-5283 confidence: high

Mongols suddenly appear, guided by Rokn ud din, whose family had suffered under Mohammed; Mohammed escapes by boat while pursuing horsemen drown in the Caspian.

Mohammed flees pursuers by boat, crosses water, and reaches a small island where he takes refuge.
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The Mongols - A History CHAPTER VI / DESTRUCTION OF THE KWARESMIAN EMPIRE / CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED; lines 5285-5369 confidence: high

Mohammed's elder sons reach Urgendj; seventy thousand men gather; commanders plot against Jelal ud din, who flees with three hundred warriors under Timur Melik across the desert to Nessa.

Jelal ud din, newly succeeded to rule and facing a murder plot, flees across the desert with three hundred warriors.
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The Mongols - A History CHAPTER VI / DESTRUCTION OF THE KWARESMIAN EMPIRE / CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED; lines 5550-5643 confidence: high

A small Turkman or Khankali group near Merv fears the Mongols, migrates westward, wanders in Asia Minor, settles near Angora under Ertogrul, and is said to form the nucleus of the Ottoman Empire.

The Turkmans or Khankalis leave the Merv area out of fear of the Mongols, wander, settle under Ertogrul, and are described as the nucleus of the Ottoman Empire.
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The Mongols - A History CHAPTER VI / DESTRUCTION OF THE KWARESMIAN EMPIRE / CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED; lines 5645-5741 confidence: medium

Jelal ud din rallies seven thousand men, charges, turns away, mounts a fresh horse, removes his armor, and leaps from the bank into the Indus with shield and standard; Jinghis Khan rides to the bank and exclaims about Shah Mohammed being his father.

Jelal ud din is prevented from organized crossing, then personally leaps from the bank into the Indus and disappears from the conflict for a time while later pursuit fails.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 5976-6065 confidence: medium

Six princes and many men die fleeing toward the Dnieper; Mystislav and Daniel cross the river, and boats are burned or cut apart to hinder pursuit.

Mystislav and Daniel cross the Dnieper, and boats are burned or cut apart to prevent the enemy from following.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 5976-6065 confidence: medium

Jinghis orders Shah Mohammed’s mother, widows, and kinsfolk to stand roadside, take a last look at their native land, and they wail loudly.

Jinghis compels Shah Mohammed’s relatives to stand by the roadside, view their native land for the last time, and wail.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 6162-6277 confidence: high

Jinghis lies helpless in bed near death; he speaks to Kiluken, instructs loyalty to Bortai Fudjin, Ogotai, and Tului, reflects that humans are not deathless, says he must leave, and predicts Kubilai's future throne.

Jinghis speaks as death approaches, gives loyalty instructions for his widow and sons, reflects on mortality, and predicts Kubilai's future throne.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 6162-6277 confidence: high

Kiluken and many princes bear Jinghis Khan's corpse back toward Kentei Khan through Tangut and across the Gobi; an immense train follows, wailing and lamenting.

The corpse is carried toward the homeland by princes and a large train of mourners who wail and chant that the khan has left wife, children, and the Kurultai.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 6162-6277 confidence: high

At the Mona Khan mountains the funeral car stops in blue miry clay and cannot be moved by the best horses; the mourners are discouraged and grief-stricken.

The funeral car stops in blue clay, cannot be moved by horses, and moves only after Kiluken's chant addresses the dead khan and urges him toward his awaiting homeland.
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The Mongols - A History CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX / CHAPTER X; lines 8061-8148 confidence: medium

Yzz ud din is called to Mongolia but, fearing absence from his possessions, sends his younger brother Alai ud din with presents and asks Mangu's forgiveness for not appearing in person.

Alai ud din travels to Mongolia with presents in Yzz ud din's place, and Hayton is counseled to go to Mangu and later decides to intercede personally.
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The Mongols - A History CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX / CHAPTER X; lines 8061-8148 confidence: medium

In 1255 Baidju, angered by delayed tribute, enters Rum, marches against Konia, defeats Yzz ud din's forces, and Yzz ud din flees to Anthalia.

Yzz ud din flees after defeat, later takes refuge with the Byzantine Emperor, returns on advice, and submits to Hulagu.
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The Mongols - A History CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX / CHAPTER X; lines 8150-8239 confidence: medium

Queen Isabella’s death delays the king; in 1254 he travels in disguise through Asia Minor to Batu, Sartak, and Mangu, receives letters patent as safeguard and church charter, returns in 1255, and Hulagu has arrived with his army.

The king leaves after delay, travels in disguise, crosses Asia Minor, and reaches multiple Mongol courts.
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The Mongols - A History EMPIRE BUILDERS / CHAPTER V / JINGHIS KHAN'S TRIUMPHANT ADVANCE BEYOND THE GREAT / WALL OF CHINA; lines 3760-3843 confidence: medium

Jinghis appoints Tuguchar to guard the home lands, leaves the Kerulon to subdue China, visits a mountain summit, loosens his kaftan, puts his girdle around his neck, and calls High or Boundless Heaven for vengeance and aid, including men and spirits.

Jinghis visits a mountain summit before leaving his native place and prays to High Heaven for aid in the coming invasion.
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The Mongols - A History EMPIRE BUILDERS / CHAPTER V / JINGHIS KHAN'S TRIUMPHANT ADVANCE BEYOND THE GREAT / WALL OF CHINA; lines 4038-4126 confidence: medium

Kitan rule is overthrown; Yeliu Tashi departs west with two hundred men, receives homage as a descendant of Apaki, gains warriors, and is received by Bilik with gifts, hostages, and recognition as overlord.

Yeliu leaves after the fall of Kitan rule, travels west with a small force, gathers recognition and warriors, conquers territories, and founds Kara Kitai authority.
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The Mongols - A History EXPEDITION AGAINST CHINA AND DEATH OF OGOTAI / O -1 .-) / CHAPTER XVII / KUBILAI KHAN DESTROYS THE SUNG DYNASTY; lines 15357-15453 confidence: high

Atahai arrives at the palace with officers, abolishes etiquette observed with the Emperor and Empress, and tells the Emperor and his mother to set out for Kubilai's court in Shang tu.

The seven-year-old heir and his mother are ordered toward Kubilai's court, perform obeisance, and leave Lin ngan and their Empire forever with the court procession.
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The Mongols - A History EXPEDITION AGAINST CHINA AND DEATH OF OGOTAI / O -1 .-) / CHAPTER XVII / KUBILAI KHAN DESTROYS THE SUNG DYNASTY; lines 15357-15453 confidence: medium

As Bayan advances, offers are made for the young Emperor to be Kubilai's nephew, tributary, or subject; Chin y chong wants southern resistance, and the Emperor's half-brothers are renamed and sent to Pu kien to preserve the dynasty.

The Emperor's half-brothers are renamed and sent to different remote places to preserve the Sung dynasty.
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The Mongols - A History EXPEDITION AGAINST CHINA AND DEATH OF OGOTAI / O -1 .-) / CHAPTER XVII / KUBILAI KHAN DESTROYS THE SUNG DYNASTY; lines 15542-15624 confidence: high

Tong wen ping and Argan gain victories in Che kiang and Fu kien; Mongol successes are followed by Chinese defections and city surrenders.

The Emperor, court, and army embark in a large fleet and sail southward for safety after Mongol successes and Chinese defections.
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The Mongols - A History EXPEDITION AGAINST CHINA AND DEATH OF OGOTAI / O -1 .-) / CHAPTER XVII / KUBILAI KHAN DESTROYS THE SUNG DYNASTY; lines 15626-15713 confidence: medium

The young Emperor has no safe port, wanders on the sea without a resting-place, and dies at age eleven on Kang chuen, a desert island.

The young Emperor sails, lacks a safe port, wanders at sea without rest, and dies on a desert island; the remaining Sung center later exists mainly on water.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 7252-7343 confidence: medium

Kei Kubad and Ashraf field chosen forces; Jelal is cruelly defeated, loses warriors, and captured Kwaresmian officers are beheaded.

Jelal is defeated, flees from Manazguerd to other regions, leaves Tebriz for Mugan to gather forces, and later narrowly escapes a Mongol surprise near the Araxes.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 7433-7524 confidence: medium

Jelal fixes Ispahan as his stronghold and sends six thousand men to pillage in Rum, where they drive back large herds of cattle.

Reports say the Mongols are searching for Jelal; after failed aid and a failed ambush, the group decides to fall back on Ispahan, previously chosen as a stronghold.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 7526-7619 confidence: medium

Jelal goes toward Amid, drinks in camp, rejects a warning about foreign troops, and at daybreak Mongols surround the pavilion while he sleeps.

Jelal repeatedly flees Mongol pursuit, is refused entry at Amid, doubles back, and escapes after his guards die defending him.
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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 17049-17139 confidence: high

Putacheli had Papucha killed and sent Togan Timur to an island off Corea with orders that no one approach; a report said he was exiled because he was the true heir, and Tob Timur later brought him back and sent him to Kuang si.

Togan Timur is isolated on an island under orders that no one approach him, while a report says he was exiled because he was the true and rightful heir.
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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 KUBILAI KHAN DESTROYS THE SUNG DYNASTY / CHAPTER XVIII / KUBILAI'S ACTIVITY IN CHINA AND WAR WITH KAIDU / CHAPTER XIX; lines 17843-17920 confidence: medium

Chu yuan chang marched on the capital; Che li nien removed the Mongol emperors' tablets from the temple of ancestors and fled north with the heir; Togan Timur appointed officials, declared retirement to Mongolia, and left for Shang tu with his family.

Before the fall of the capital, ancestral tablets are removed from the temple and carried north with the heir while Togan Timur departs toward Mongolia with his family.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 251-339 confidence: high

After Alan Goa dies, four brothers take the shared property and give Boduanchar none; Boduanchar leaves on a poor roan horse, rides up the Onon, reaches Baljunala, and builds a small yurta.

Boduanchar is denied property by four brothers, decides to leave, and rides away to live in freedom at a new place.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 735-772 confidence: low

The Taidjut triumph lasts for a season; Bartan's power departs and he dies, giving place to Yessugai Bahadur, whose name means number nine, who is called the ninth hero, and who is ninth in descent from Boduanchar, youngest son of Alan Goa, who rode off alone from injustice.

Boduanchar, an ancestor in Yessugai's line, is described as having ridden off alone from injustice.
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native american plateau

Myths of the Modocs CHARACTER / MYTHS OF THE MODOCS 123 / MAIDIKDAK'S DAUGHTERS / CHARACTERS; lines 6542-6640 confidence: high

Maidikdak and her two daughters live in the south; five chief brothers and their chief father live in the north.

The two daughters are sent together from their mother’s home toward the northern chief’s house because their mother wants them to marry five brothers.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 131 / MYTHS OF THE MODOCS 133 / MYTHS OF THE MODOCS 135; lines 7034-7137 confidence: medium

Wus says he is going to a mountain swimming pond to have a good dream about his brother-in-law and find out what will happen; after singing, piling stones, and sleeping on dry grass, he dreams the brother-in-law says he is going away and will stay lost.

The dream announces a going away, and after being scolded Wus says he will go away, leaves his wife and children, and wanders off as a fox.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 147 / YAHYAHAAS / CHARACTERS; lines 7695-7743 confidence: medium

The little girl sees a man; the mother identifies him as Yahyahaas and tells the girl to carry the baby to the men and ask them to come home and save her.

The mother tells the girl to take the baby and run to the men, and the girl flees with the baby in a basket.
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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 takes the eldest brother's wife as his own wife, frees the captives, sends them with his wife and aunt to his grandmother, and then goes farther.

After freeing the captives, Goshgoise goes farther, is told of another dangerous village beyond a high mountain, and camps on a high mountain before seeing the next valley.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 241 / WUS AND TSMUK'S DAUGHTER / CHARACTERS; lines 12534-12648 confidence: medium

Kaiutois' daughter tells Wus that Blaiwas' sister has a man, has gone away with him, and that he is the youngest of the five Kulta brothers living far away in the East.

After hearing that Blaiwas' sister has gone with another man, Wus tells his mother he will travel and starts off, singing his love song.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 361 / MYTHS OF THE MODOCS 363 / MYTHS OF THE MODOCS 365; lines 18767-18782 confidence: high

Kai's wife scolds her father, accuses him of killing his sons, refuses to stay with him, and leaves with Kai and G6shgoise across a high mountain to a meadow where they build a house and live.

Kai's wife rejects her father after accusing him of killing his sons, refuses to stay where he stays, and departs with Kai and G6shgoise.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43 / MYTHS OF THE MODOCS '45; lines 2736-2772 confidence: high

After finishing everything, Kumush takes his daughter to the edge of the world at the place where the sun rises, travels on the sun's road to the middle of the sky, builds a house there, and lives there now.

After finishing everything, Kumush goes to the edge of the world, travels on the sun's road to the middle of the sky, builds a house, and lives there.
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Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 221 / MYTHS OF THE MODOCS 223 / MYTHS OF THE MODOCS 225; lines 11592-11690 confidence: medium

The revived woman addresses the orphan girl, says the storm enabled the girl to kill her, stays three days at her father-in-law's house, and returns to the mountain with her husband and child.

After the woman is revived, she goes back to the mountain with her husband and child, and the young man tells his family they will not see him again.
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Myths of the Modocs GAK AND THE KAIUTOIS BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 209 / MYTHS OF THE MODOCS 211; lines 10907-10996 confidence: medium

Wus sees the fire and hears people talking, runs toward them, but the fire and talking are always farther away and he cannot get closer.

Wus is drawn away from home, becomes too weak to walk near the great water, is rescued by his aunt, and later travels home.
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Myths of the Modocs ILYUYU AND KULTA'S SISTERS / CHARACTERS / MYTHS OF THE MODOCS 335 / MYTHS OF THE MODOCS 337; lines 17466-17537 confidence: medium

The wife follows Ilyuyu for many days; he lies near her when she camps but moves away when she moves; she becomes only skin and bones.

After repeated failed attempts to bring Ilyuyu home, Kulta's wife tells him he may be wild; he is associated with killing deer and runs off to the mountains, where she never hears him again.
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Myths of the Modocs ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS / MYTHS OP THE MODOCS 29 / MYTHS OF THE MODOCS 31; lines 2068-2171 confidence: medium

The younger sister looks toward Mlaiksi while digging roots and wants to go there to gather seeds. Yaulilik says she is not strong enough, and the elder sister says her feet are too tender to climb that mountain. After two days, the younger repeats her plan, and the elder says she will go too.

The sisters set out toward Mlaiksi, described as a mountain, in order to gather seeds, despite concerns about the younger sister's tenderness and strength.
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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: medium

The old woman searches in wood, a canoe, roots, and fire without finding the boys; Awl says the boys are not to blame and identifies the hole under a little coal where they went down into the ground.

The two boys evade the old woman's search and are said to have gone down into the ground through a coal-covered hole before traveling east.
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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: medium

The old woman finds the coal-covered hole and starts to follow; the boys travel toward the sunrise to be servants of Sun and come to Tohos' house south of Tula Lake.

The boys travel toward where the sun comes up because they want to be servants of Sun, and later say they will never return.
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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: medium

On a treeless grassy hill, the younger brother asks to make it their home; the elder brother refuses, says they should go where they can be useful and where the sun comes up, and the brothers discuss serving Sun or Moon.

The elder brother refuses to settle, says the brothers should go where they can be useful and where the sun comes up, and the brothers discuss serving Sun or Moon.
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Myths of the Modocs MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107 / MYTHS OF THE MODOCS 109 / MYTHS OF THE MODOCS 111; lines 5929-6027 confidence: medium

Tohos, the aunt, had warned the brothers that beyond Yaukul's house they would leave their own country and should go at the foot of the mountains because a one-legged man walks on them.

Tohos says that after passing Yaukul's house the brothers will be outside their own country; traveling east, they meet the one-legged Yahyahaas on a mountain.
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Myths of the Modocs MYTHS OF THE MODOCS 109 / MYTHS OF THE MODOCS 111 / MYTHS OF THE MODOCS 113 / MYTHS OF THE MODOCS 115; lines 6137-6238 confidence: medium

The one-legged man's house is under rocks with only smoke visible; the elder boy says they are going to Sim's house; the brothers cross a river at Yahyihaas' crossing-place, with the elder carrying the younger.

The brothers move past a spirit crossing, houses, mountains, a dried-up stream, and the eastern ocean; the elder brother says they are leaving the world.
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Myths of the Modocs MYTHS OF THE MODOCS 121 / OLD MAN LULUS -DEWIEAS OR EARTHQUAKE / OLD MAN / CHARACTER; lines 6428-6475 confidence: medium

Early in winter, the son plans to kill many deer before deep snow comes and again tells his wife to feed his father first; the old man is described as snow-white, very old, and almost blind.

Before leaving for the hunt, the young man says he had a bad dream of finding a deep hole where the house had been.
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Myths of the Modocs MYTHS OF THE MODOCS 121 / OLD MAN LULUS -DEWIEAS OR EARTHQUAKE / OLD MAN / CHARACTER; lines 6428-6475 confidence: medium

At the mountain top, the young man looks back toward his house, feels lonely and scared, keeps listening, then finds a deer, drives it to a hill, and shoots at it.

After departing to hunt, the young man looks back from the mountain, feels lonely and scared, and listens as if expecting something.
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Myths of the Modocs MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS; lines 1308-1446 confidence: high

At sunset the elder sister throws Gaukos out with his blanket and says he may go to the mountain ponds, talk to the earth, swim, and perhaps become a great doctor.

Gaukos is cast out by his elder sister, chooses to go to the mountain ponds, and says he will seek strength and power from earth and mountains.
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Myths of the Modocs MYTHS OF THE MODOCS 131 / MYTHS OF THE MODOCS 133 / MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137; lines 7140-7239 confidence: medium

The children say their uncle threw them out; Wus tells them to live with old Wuswelekgas, says he is going to the end of the world, and tells them not to say where he is.

The children are reported as thrown out by their uncle, and Wus sends them to live with old Wuswelekgas before leaving.
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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.

Wus, Natcaktcokaskit, and their five youngest children travel north toward the end of the world.
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Myths of the Modocs MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS / MYTHS OP THE MODOCS 19; lines 1449-1547 confidence: high

The elder sister ties three strands of her hair to Gaukos's hair at night; he cannot turn over when he wakes and tells Lisgaga that he will go away.

Gaukos says he will go away, and Lisgaga tells him that if he goes east he will be safe and find people to help him.
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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: high

The grandmother says the Yaukul place is the worst killing place and that three more bad places lie between it and the northern end of the world; the boy says he will go to all and starts.

The grandmother describes the Yaukul place and three more bad places toward the northern end of the world, and the boy says he will go to all of them and starts.
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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

After spending the night at old Juljulcus's house, Goshgoise asks about remaining fighters; old Juljulcus says bad people live near the ocean and tells him to reach their village after dark by way of a high mountain.

Old Juljulcus gives instructions about a high mountain, an ocean-side village, and entering only after dark; Goshgoise departs and follows the route.
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Myths of the Modocs MYTHS OF THE MODOCS 173 / MYTHS OF THE MODOCS 175 / MYTHS OF THE MODOCS 177 / MYTHS OF THE MODOCS 179; lines 9255-9353 confidence: medium

Goshgoise says he will not stay there because his old grandmother is far away in the north, and he will take his wife to that place.

Goshgoise says his grandmother is far away in the north and sends lightning up to the sky to tell her he is at the end of his journey.
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Myths of the Modocs MYTHS OF THE MODOCS 195 / MYTHS OF THE MODOCS 197 / MYTHS OF THE MODOCS 199 / MYTHS OF THE MODOCS 201; lines 10401-10478 confidence: medium

Wiskak tells her daughters she is leaving, criticizes their husband, says they should have taken Ndukis, turns into a bird, flies to the mountains, and returns daily to urge them to become birds and join her.

Wiskak leaves her daughters, becomes a bird, flies to the mountains, and later travels east to live among low cedar trees.
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Myths of the Modocs MYTHS OF THE MODOCS 23 / MYTHS OF THE MODOCS 25 / ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS; lines 1864-1961 confidence: high

Yaulilik tells her daughters to find a good hunter as a husband and says the hunter lives north on the mountain, one night's camp away.

Yaulilik sends her daughters from home to find a good hunter as a husband; they travel, camp overnight, and arrive at the destination.
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Myths of the Modocs MYTHS OF THE MODOCS 231 / MYTHS OF THE MODOCS 233 / MYTHS OF THE MODOCS 235 / MYTHS OF THE MODOCS 237; lines 12289-12388 confidence: medium

Lok says he will live in the mountains and have many kin. Wiskak says he and his kin will be birds who move from place to place and harm nobody. Some choose to go east after changing, while others choose to stay in their own country.

Some council participants choose to go east after changing, and the transformed sisters fly east.
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Myths of the Modocs MYTHS OF THE MODOCS 239 / WON AND DUNWA / CHARACTERS / MYTHS OF THE MODOCS 241; lines 12445-12531 confidence: medium

At night Dunwa is a woman and at daylight a rock again; she says the new wife must sleep in the bushes. Won asks whether to stay or leave, and the girl says to go because she is afraid.

Won and the girl leave because they fear Dunwa; Dunwa tracks them and is expected to kill them if she catches them.
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Myths of the Modocs MYTHS OF THE MODOCS 241 / WUS AND TSMUK'S DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 245; lines 12651-12759 confidence: high

Wus tells his mother he hears Tsmuk's daughter singing, says she lives by the great water, and announces that he will be gone a long time.

Wus announces he will be gone a long time to find out why Tsmuk's daughter sings about him, then journeys many days to the region of her house.
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Myths of the Modocs MYTHS OF THE MODOCS 269 / MYTHS OF THE MODOCS 271 / COLTZ AND WUS / CHARACTERS; lines 14110-14159 confidence: medium

Coltz begins traveling, reaches a deep river, cannot find a crossing place, and sits on the bank looking at the water for three days.

Coltz starts to travel, reaches a deep river, cannot find a crossing, and waits there for three days.
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Myths of the Modocs MYTHS OF THE MODOCS 285 / MYTHS OF THE MODOCS 287 / MINK AND WEASEL / CHARACTERS; lines 15015-15143 confidence: medium

Tskel hits Tctiskai/Tcuskai and tells him to stay in the house while Skofiks cooks. He tells Skofiks to cook more meat because he and Tctiskai/Tcuskai are going to the mountain to hunt deer and may camp overnight; the narrator says Tskel never kills deer.

Tskel announces that he and his brother are going to the mountain to hunt deer and may stay overnight; the following scene places them at the mountain.
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Myths of the Modocs MYTHS OF THE MODOCS 31 / MYTHS OF THE MODOCS 33 / MYTHS OF THE MODOCS 35 / MYTHS OF THE MODOCS 37; lines 2382-2443 confidence: medium

The younger wife brings her child; Isis holds him, draws a long breath, takes the breath out so the child dies, places him by the first child, claims the breath as his and the bodies as the wives', and renounces wives.

After the children’s deaths, Isis says he will never have a wife again and later goes north, far away.
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Myths of the Modocs MYTHS OF THE MODOCS 317 / PITOIOIS / CHARACTERS / MYTHS OF THE MODOCS 319; lines 16535-16640 confidence: medium

After returning and eating, the younger brother says he wants a wife, and the passage states that Wus put that thought into his mind.

The younger brother wants a wife after Wus puts the thought into his mind, and the brothers later go far off and travel north.
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Myths of the Modocs MYTHS OF THE MODOCS 326 / MYTHS OF THE MODOCS 327 / MYTHS OF THE MODOCS 329 / MYTHS OF THE MODOCS 331; lines 17163-17272 confidence: high

The brothers climb a high mountain, find a lake near the top, and meet an old man who comes out of the water with his mouth full of fish and says he lives in water and would die if far from it.

Two brothers travel together looking for a woman and later decide to go north where a wife may be found.
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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

Kumush leaves Tula Lake, wanders over the earth to the edge of the world for many years, and returns to Nihlaksi, where his sweat-house had been and where earlier events occurred.

Kumush leaves Tula Lake, wanders over the earth to the edge of the world for many years, then returns to Nihlaksi with his daughter.
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Myths of the Modocs MYTHS OF THE MODOCS 367 / MYTHS OF THE MODOCS 369 / A MEDICINE STORY. NUMBER I / CHARACTERS; lines 18967-19030 confidence: high

The grandmother, tired of caring for the boy, throws him out, throws him his bow and arrows, and tells him to go off, saying maybe he will become a big chief with many wives.

The boy is thrown out by his grandmother and immediately starts off to find his sister's house.
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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 and Isis leave their home to avoid people, travel northeast, and objects and places along their route acquire lasting forms and names.
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Myths of the Modocs MYTHS OF THE MODOCS 61 / MYTHS OF THE MODOCS 63 / MYTHS OF THE MODOCS 65 / MYTHS OF THE MODOCS 67; lines 3925-3967 confidence: medium

The three brothers go north, cross the Shasta River, lose their minds because of Keis, and become birds.

The three brothers go north, cross the Shasta River, and become birds after Keis has made them lose their minds.
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Myths of the Modocs MYTHS OF THE MODOCS 99 / MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105; lines 5618-5722 confidence: medium

The elder brother takes the younger brother and "went down in the ground near the fire. He put a coal over the hole and started toward the east."

The elder brother takes his younger brother into the ground near the fire, covers the hole with a coal, and starts east.
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Myths of the Modocs MYTHS OP THE MODOCS 221 / MYTHS OF THE MODOCS 223 / MYTHS OF THE MODOCS 225 / MYTHS OF THE MODOCS 227; lines 11693-11713 confidence: high

"They left and nobody ever saw them again."

The pair leave and nobody ever sees them again; searchers cannot find their home or see them.
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Myths of the Modocs MYTHS OP THE MODOCS 247 / FROG STEALS DEER'S BABY / CHARACTERS / MYTHS OF THE MODOCS 251; lines 13011-13115 confidence: medium

Tsiwididik tells Swaia that Kowe is not his mother, that she stole him as a baby, that his parents mourned and searched, and that he should not shoot two deer together because they may be his parents.

Tsiwididik tells Swaia to grow fast and become strong; Swaia then grows fast, wins wealth through gambling, and leaves at night.
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Myths of the Modocs MYTHS OP THE MODOCS 29 / MYTHS OF THE MODOCS 31 / MYTHS OF THE MODOCS 33 / MYTHS OF THE MODOCS 35; lines 2277-2379 confidence: high

At Tsiwisa spring, Isis remembers "the tree, with the eagle's nest on it, grow up to the sky," a place associated with Kumush, and the place makes him feel lonesome; he says he is going away.

After provisioning the household with meat, Isis says he is going away; the elder sister insists on traveling with him, and the younger sister reluctantly follows under pressure.
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Myths of the Modocs NANIHLAS' / CHARACTERS / MYTHS OF THE MODOCS 341 / CHARACTERS; lines 17723-17809 confidence: medium

Wus returns, hears from his mother that the hearts were carried away, and says he has two minds, can do anything, and will repay the killers.

Wus declares that he has more power than the attackers, intends to find his sister and repay the killers, receives travel footwear, and sets out toward the strangers' house.
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Myths of the Modocs OLD MAN LULUS -DEWIEAS OR EARTHQUAKE / OLD MAN / CHARACTER / MYTHS OF THE MODOCS 123; lines 6478-6539 confidence: medium

The old man says his spirit belongs to the earth, tells the son not to follow, and says, “I shall live forever under the earth.”

The old man tells his son not to follow, says his spirit belongs to the earth, and declares that he will live forever under the earth.
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Myths of the Modocs OLD MAN LULUS -DEWIEAS OR EARTHQUAKE / OLD MAN / CHARACTER / MYTHS OF THE MODOCS 123; lines 6478-6539 confidence: medium

The old man is too far away and too angry; the house, the woman, and the children all sink into the hole.

After the house, woman, and children sink and the father remains underground, the son leaves and wanders in the world sorrowfully and lonesomely.
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Myths of the Modocs STEALING FIRE / CHAEIACTERS / MYTHS OF THE MODOCS 53 / MYTHS OF THE MODOCS 56; lines 3332-3438 confidence: low

Wus jumps on Kahkaas after he screams, chokes and scolds him, says the place is bad, and asks him to go home with him, promising shells and beads.

Wus says he will take Kahkaas home and instructs him to bundle roots for a long road.
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Myths of the Modocs THE BAD BROTHER / CHARACTERS / MYTHS OF THE MODOCS 277 / MYTHS OF THE MODOCS 279; lines 14593-14686 confidence: medium

The villagers and then the five brothers leave. Kowe loosens the girl's hair, removes her red bark dress, gives her a bead-covered dress, and tells her to follow Wulkutska.

Kowe loosens the girl's hair, replaces her red bark dress with a beaded dress, and tells her to follow Wulkutska away from the house.
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Myths of the Modocs TSMUK AND GOSHGOISE / CHARACTERS / MYTHS OF THE MODOCS 171 / MYTHS OF THE MODOCS 173; lines 8948-9046 confidence: medium

Goshgoise says he is going away and tells his uncles to take the women to his grandmother's place, where he knows a big house will be ready.

Goshgoise says he is going away, arranges refuge for the others, asks about the next bad place, and travels onward.
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Myths of the Modocs WUS AND TSMUK'S DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 245 / MYTHS OP THE MODOCS 247; lines 12762-12868 confidence: medium

Old woman Wus welcomes her son and says Blaiwas is angry about his sister and accuses Wus of killing Költa and Költa's wife. Wus says he will not stay; he and Pap wander while the old woman stays home.

Old woman Wus reports Blaiwas's accusation, and Wus says he will not stay but will travel around; afterward Wus and Pap wander from place to place.
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Myths of the Modocs WUS KUMUSH AND TSMUK / CHARACTERS / MYTHS OF THE MODOCS 131 / MYTHS OF THE MODOCS 133; lines 6921-7031 confidence: medium

Wus tells his brothers-in-law to come to his country, tells his wife he is taking her from Darkness, promises the water of life, and instructs the family to drink it, not look back, and avoid an east wind.

Wus says he is taking his wife from Darkness and commands the travelers to go straight ahead, not look back, and avoid an east wind.
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Traditions of the Thompson River Indians of British Columbia COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK.; lines 4252-4377 confidence: medium

The woman gives birth to four male pups and is abandoned; living near Lytton, she fishes by torchlight and discovers that her children become human to play, removing and replacing dogskins when they think she is away.

The woman is left by her family and people, lives apart with her children, and later returns with her sons after their success as hunters is reported and verified.
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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: medium

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.

The Qoa’qiqat brothers are transformed into stone, while Old Coyote disappears after finishing his work.
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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: medium

Coyote's daughters go to marry two hunters with Grizzly Bear and Rattlesnake as dogs, later take a wrong trail to a cannibal's house, are warned, thrown into a kettle, escape, make four trees, and are saved when the animal-dogs kill the cannibal.

Coyote's daughters encounter a parting of trails, choose the wrong track, enter a cannibal's house, escape death, and are rescued after making four trees.
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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 2711-2807 confidence: high

A good-looking maiden refuses all suitors, remains a virgin, leaves her father's house with her younger sister, and intends to visit their grandmother, the female mountain sheep.

The elder maiden refuses many suitors, remains unmarried, and leaves her father's house with her younger sister.
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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: medium

A rejected woman marries the root Kokwé'la, bears a son, and later confirms to him that Kokwé'la was his father after other boys shame him for that parentage.

The boy is born after his mother marries the root Kokwé'la, is shamed for being Kokwé'la's offspring, and then leaves for the mountains.
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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: medium

The Old Man makes a large house of ice in a far-away part of the world, places Coyote there to await his coming, puts inside a log that will burn forever, and the narrative says the Indian dead will be brought back from the land of shades.

The Old Man places Coyote in a far-away hidden house of ice, with a log that burns forever, to await the Old Man's future coming.
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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 turns bad people into animals and birds, leads good people away, and Swan accompanies him to the Old Man’s abode.

Swan reaches the Old Man’s abode, stays there, then returns to his own country because of his child.
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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: medium

The lad dreams of a wealthy southern chief in a large high house with a beautiful daughter who should become his wife. He sets out with bow and arrows and becomes footsore after long travel.

The lad dreams of a southern chief’s daughter who should become his wife, departs to seek her, and receives Coyote’s offer of guidance.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5736-5830 confidence: medium

Raven, a young man from a distant eastern country, knows by magic of a Lytton maiden, visits her underground lodge at night, identifies himself, gains her consent to marry, and leaves with her before daybreak without marriage presents.

Raven knows of the maiden by magic, reaches her before dawn, gains her consent, and departs with her as his wife.
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Traditions of the Thompson River Indians of British Columbia XXIX. AQ. / XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER. / XXXIII. THE SKUNK AND THE BADGER. / MXXIV. THE LAD WHO CAUGHT THE WIND.; lines 8589-8604 confidence: medium

The young man travels south to marry a chief's daughter, wears out his moccasins, meets Coyote, rides on Coyote's back, and shoots animals that Coyote eats.

The young man travels south in order to marry the daughter of a chief.
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Wishram Texts APPENDIX. SUPPLEMENTARY UPPER CHINOOKAN / TEXTS. / APPENDIX. SUPPLEMENTARY UPPER CHINOOKAN / TEXTS.; lines 5423-5464 confidence: medium

Coyote becomes angry, secretly kills Eagle, does not stay long in any place, and says: "I shall go to the woods. Very soon the Indians will come here."

After killing Eagle, Coyote is said not to stay long in any place and says he will go to the woods.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 5717-5833 confidence: high

The girl floated day and night for five years, returned on a small bit of ice nearly reduced to skin and bones, died after being brought into the village, later came to life, and took a year before she could eat much.

The girl floats for five years on ice, returns nearly reduced to bones, dies, and later comes to life.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 5959-6083 confidence: medium

The next tale is titled as a woman marrying a person who is a dog in the day and a man at night; a chief’s daughter follows a dog that stole her paint for four days to a house in a valley.

A dog steals the young woman’s paint; she follows for four days to a dog household and then marries the dog-man.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 6218-6281 confidence: high

The boy disappears; the people track him to the water, say he drowned, and his parents search but cannot find him.

The boy is tracked to the water, presumed drowned, and later seen among seals on an island.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 6218-6281 confidence: high

People cover his head in a canoe; he throws the cover off, sees and names the seals, says “I am going,” jumps into the water, and tells his parents, “I have a home down in the water. I will remain there hereafter.”

The boy removes the head covering, calls the seals, jumps into the water, and tells his parents he has a home below where he will remain.
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Wishram Texts I. - - MYTHS. / II. CUSTOMS. / III. LETTERS.1 / IV. NON-MYTHICAL NARRATIVES.; lines 4737-4855 confidence: high

After three years, one party says it is disgraced before friends, decides to look for another country, takes cedar planks, and goes off among the Wallawalla.

One Wishram party says it has become disgraced before friends and decides to go away to search for another country.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7794-7906 confidence: medium

A boy is warned by his mother not to shoot high into the air, does so, makes a chain of arrows reaching the sky, climbs to the other side, and follows a road with tracks.

The boy's mother prohibits shooting high into the air; the boy does the prohibited act, leading to his ascent and travel on the sky road.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6283-6401 confidence: medium

A village opposite The Dalles has a quarrelsome boy; the chief orders the boys to abandon him at a distance while the village moves away, and the boys leave voices to answer him.

The boy is forcibly left behind, survives with scarce supplies and fishing, later receives a house and wife, and finally becomes chief when the people return.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6519-6652 confidence: medium

At Nixlu'idix, Coyote goes east along the river; five men from the northern hills warn him not to go by the river because he will be swallowed.

Coyote is warned not to go by the river, continues anyway, and is later told that ignoring the advice led to his being in Itdi'xyan's belly.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6897-7026 confidence: medium

Old Crane stretches his leg across a wide river for the boy and warns him not to step on his knee.

Old Crane ferries the boy over a river and tells him how to escape to a far-away people.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2923-3047 confidence: high

The five East-Wind brothers dwell far away; the oldest tells his younger brothers he will seek where the people are assembled and will return within five days if alive.

East-Wind brothers leave one by one to find an assembly, use a five-day absence as a sign, and the older brothers fail to return.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 3049-3169 confidence: medium

Coyote and East-Wind leave the people and part: Coyote goes toward the rising sun, while East-Wind goes toward the setting sun.

Coyote and East-Wind part, one toward the rising sun and the other toward the setting sun.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 3296-3434 confidence: high

In “The Deserted Boy,” people say the boy is bad, take him along for reeds, plan to abandon him, and tell the reeds to answer if he calls to ask whether they are still there.

The boy is taken across the river, abandoned at the reed place, and left to begin solitary survival.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 3723-3845 confidence: high

Raccoon says he will go away for good, cries that his paternal grandmother whipped him, and passes people gambling at shinny who laugh and say he has been stealing.

After being whipped, Raccoon says he will go away for good and continues down the road crying.
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jewish christian

Deuteronomy Chapter 13 / Chapter 14 / Chapter 15 / Chapter 16; lines 1016-1060 confidence: high

Passover is kept in Abib because Yahweh brought the community out of Egypt by night; sacrifice occurs at Yahweh’s chosen place, unleavened bread is eaten seven days, yeast is excluded, the sacrifice is at evening, and the seventh day is a solemn no-work assembly.

Passover sacrifice, unleavened bread, and remembrance of leaving Egypt in haste are prescribed together.
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Deuteronomy Chapter 2 / Chapter 3 / Footnotes / Chapter 4; lines 307-382 confidence: medium

Yahweh took Israel and brought them out of the iron furnace, out of Egypt, to be a people of inheritance.

Yahweh is said to bring Israel out of Egypt, the iron furnace, and to take a nation from among another nation by signs, wonders, war, and terrors.
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Deuteronomy Chapter 2 / Chapter 3 / Footnotes / Chapter 4; lines 384-410 confidence: medium

Because Yahweh loved the fathers, he chose their offspring and brought them out of Egypt with his presence and great power.

Yahweh is said to bring the chosen offspring out of Egypt with his presence and great power.
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Deuteronomy Chapter 28 / Chapter 29 / Chapter 30 / Chapter 31; lines 1836-1896 confidence: medium

Moses speaks to all Israel, says he is one hundred twenty years old, can no longer go out and come in, and will not cross the Jordan because Yahweh has said so.

Moses announces that he cannot cross the Jordan and that his days approach death, while Joshua is publicly encouraged and commissioned to lead Israel into the land.
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Deuteronomy Chapter 3 / Footnotes / Chapter 4 / Chapter 5; lines 412-478 confidence: medium

“I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage.”

Yahweh's bringing Israel out of Egypt and the house of bondage is cited in divine self-identification and as the reason for Sabbath observance.
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Deuteronomy Chapter 4 / Chapter 5 / Footnotes / Chapter 6; lines 480-534 confidence: medium

Yahweh will bring Israel into the land sworn to Abraham, Isaac, and Jacob, with cities, houses, cisterns, vineyards, and olive trees not made by Israel; Israel is warned not to forget Yahweh who brought it from Egypt and bondage.

The passage recalls Yahweh bringing Israel out of Egypt and the house of bondage with a mighty hand, in order to bring Israel into the land sworn to the fathers.
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Deuteronomy Chapter 5 / Footnotes / Chapter 6 / Chapter 7; lines 536-588 confidence: medium

The people are called holy and chosen as Yahweh’s own possession; Yahweh loves them, keeps the oath to the fathers, and redeemed them from bondage under Pharaoh.

Yahweh is recalled as bringing the people out and redeeming them from the house of bondage under Pharaoh, with signs and wonders remembered as a model for future divine action.
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Deuteronomy Deuteronomy / Chapter 1 / Footnotes / Chapter 2; lines 164-245 confidence: medium

Israel turns into the wilderness by the Red Sea, circles Mount Seir, is told to turn north, pass by Esau’s descendants without contention, buy food and water, and is described as blessed and accompanied by Yahweh for forty years.

The passage repeatedly presents movement through wilderness, around a mountain, across brooks and valleys, and past borders as directed by Yahweh’s speech.
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Deuteronomy Deuteronomy / Chapter 1; lines 66-150 confidence: high

Yahweh speaks at Horeb: the people have stayed long enough at the mountain, must turn and journey, and should possess the land sworn to Abraham, Isaac, Jacob, and their offspring.

Yahweh says the people have lived long enough at the mountain and commands them to turn, journey, and go toward the land.
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Deuteronomy Footnotes / Chapter 24 / Chapter 25 / Chapter 26; lines 1494-1532 confidence: high

The recitation says the father was a Syrian ready to perish, went down into Egypt few in number, and became a great, mighty, populous nation there.

The recitation moves from descent into Egypt, through oppression, to Yahweh hearing the cry and bringing the people out with signs and wonders.
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Deuteronomy Footnotes / Chapter 33 / Footnotes / Chapter 34; lines 2069-2098 confidence: high

Yahweh says this is the land sworn to Abraham, Isaac, and Jacob for their offspring; Moses has been caused to see it but will not go over there.

Moses is allowed to see the land with his eyes but is told he will not go over there, and then dies in Moab.
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Exodus Chapter 10 / Footnotes / Chapter 11 / Chapter 12; lines 686-760 confidence: high

The meat is eaten at night roasted with fire, with unleavened bread and bitter herbs; leftovers are burned, and the meal is eaten in haste with belt, sandals, and staff, as Yahweh’s Passover.

The Passover meal is eaten with travel gear in hand and in haste; Pharaoh and the Egyptians urgently send Israel out; Israel leaves with unleavened dough and travels from Rameses to Succoth.
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Exodus Chapter 10 / Footnotes / Chapter 11 / Chapter 12; lines 762-788 confidence: high

A mixed multitude goes up with them, accompanied by flocks, herds, and much livestock.

The passage repeatedly describes the group going up or going out from Egypt and Yahweh bringing the children of Israel out by their armies.
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Exodus Chapter 10 / Footnotes / Chapter 11 / Chapter 12; lines 762-788 confidence: high

They bake unleavened cakes from dough brought out of Egypt because they were thrust out, could not wait, and had not prepared food.

The unleavened cakes are explained as resulting from being thrust out of Egypt, being unable to wait, and lacking prepared food.
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Exodus Chapter 11 / Chapter 12 / Chapter 13 / Chapter 14; lines 836-898 confidence: high

Pharaoh and his servants regret releasing Israel; Pharaoh prepares chariots and an army, and the Egyptians pursue and overtake Israel by the sea.

The people have fled Egypt, Pharaoh and his army pursue them, and Israel is commanded to go forward.
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Exodus Chapter 13 / Chapter 14 / Footnotes / Chapter 15; lines 900-958 confidence: high

Yahweh leads the redeemed people toward a holy habitation; peoples including Philistia, Edom, Moab, and Canaan respond with trembling, dismay, or melting away until Yahweh’s people pass over.

Israel is said to pass through the sea on dry land and then be led onward from the Red Sea into the wilderness, where water is absent.
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Exodus Chapter 21 / Footnotes / Chapter 22 / Chapter 23; lines 1398-1464 confidence: medium

The people must follow Yahweh’s words, not invoke other gods, keep three annual feasts, eat unleavened bread in Abib because they came out of Egypt, present males before Yahweh, regulate sacrificial blood and fat, bring first fruits, and not boil a young goat in its mother’s milk.

Yahweh sends an angel before the people to keep them on the way and bring them to the place prepared for them; the feast of unleavened bread is tied to coming out of Egypt.
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Exodus Chapter 31 / Chapter 32 / Footnotes / Chapter 33; lines 2114-2164 confidence: high

Yahweh tells Moses to depart with the people brought from Egypt to the land sworn to Abraham, Isaac, and Jacob for their offspring.

The passage begins with a command to depart and go up toward the land promised to the ancestors, with an angel sent before the people.
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Exodus Chapter 4 / Footnotes / Chapter 5 / Chapter 6; lines 348-408 confidence: high

Yahweh promises to bring Israel out from Egyptian burdens, free them from bondage, and redeem them “with an outstretched arm, and with great judgments.”

Yahweh promises to bring Israel out from Egyptian burdens and commands Moses and Aaron to bring Israel out of Egypt.
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Exodus Chapter 5 / Chapter 6 / Chapter 7 / Chapter 8; lines 462-526 confidence: high

Yahweh tells Moses to command Pharaoh to release his people; refusal will bring frogs from the river into homes, beds, ovens, troughs, and onto Pharaoh, his people, and servants.

The repeated demand is that Yahweh's people be allowed to go and serve or sacrifice; Moses specifies a three days' journey into the wilderness.
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Exodus Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9; lines 528-598 confidence: medium

Yahweh commands Moses to demand release; warns of pestilence on Egyptian livestock; Israelite livestock are distinguished and spared; Pharaoh remains stubborn.

The repeated demand is that Pharaoh let Yahweh’s people go, but Pharaoh refuses, briefly promises release, and then refuses again.
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Exodus Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 600-658 confidence: medium

Moses and Aaron demand release for service to Yahweh and warn that locusts will cover the earth, eat what the hail left, eat trees, and fill Egyptian houses.

The passage repeatedly centers on the command to let the people go, Pharaoh’s proposed restrictions, and Moses’s insistence that the whole community and livestock must depart for worship.
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Exodus Chapter 9 / Chapter 10 / Footnotes / Chapter 11; lines 660-684 confidence: high

Yahweh tells Moses he will bring one more plague on Pharaoh and Egypt; afterward Pharaoh will let the people go and thrust them out.

Yahweh says Pharaoh will let the people go and thrust them out after one more plague; Moses says Pharaoh’s servants will bow and urge the people to leave.
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Exodus Exodus / Chapter 1 / Footnotes / Chapter 2; lines 120-175 confidence: high

Pharaoh seeks to kill Moses after hearing of the matter; Moses flees from Pharaoh, lives in Midian, and sits by a well.

Pharaoh seeks to kill Moses, and Moses flees to Midian, where he later identifies himself as a foreigner in a foreign land.
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Exodus Exodus / Chapter 1; lines 70-118 confidence: medium

A new king over Egypt who does not know Joseph says the children of Israel are more and mightier than Egypt and proposes measures lest they multiply, join enemies, fight, and escape from the land.

The king's stated policy is meant to prevent the children of Israel from multiplying, joining enemies, fighting Egypt, and escaping out of the land.
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Exodus Footnotes / Chapter 11 / Chapter 12 / Chapter 13; lines 790-834 confidence: high

Moses tells the people to remember the day of leaving Egypt, the house of bondage, says Yahweh brought them out by strength of hand, prohibits leavened bread, and names the month Abib.

The people are repeatedly described as coming out of Egypt, the house of bondage, by Yahweh's strength, and God leads them away from Egypt by the wilderness route.
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Exodus Footnotes / Chapter 11 / Chapter 12 / Chapter 13; lines 790-834 confidence: medium

Moses takes Joseph's bones because Joseph made the children of Israel swear that when God visited them they would carry his bones away.

Moses takes Joseph's bones with the departing people because Joseph required an oath that his bones be carried away when God visited them.
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Exodus Footnotes / Chapter 15 / Footnotes / Chapter 16; lines 960-1036 confidence: high

Israel journeys from Elim to the wilderness of Sin, between Elim and Sinai, on the fifteenth day of the second month after leaving Egypt.

The congregation is explicitly situated after departing Egypt, journeys into wilderness, complains of hunger, and receives provision there.
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Exodus Footnotes / Chapter 17 / Footnotes / Chapter 18; lines 1078-1138 confidence: high

Jethro, priest of Midian and Moses’ father-in-law, hears what God has done for Moses and Israel and how Yahweh brought Israel out of Egypt.

The passage repeatedly states that Yahweh brought Israel out of Egypt and delivered the people from Pharaoh and the Egyptians.
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Exodus Footnotes / Chapter 18 / Footnotes / Chapter 19; lines 1140-1195 confidence: medium

Israel comes to the wilderness of Sinai in the third month after leaving Egypt and encamps before the mountain.

Yahweh recalls Israel’s departure from Egypt and says he bore them on eagles’ wings and brought them to himself.
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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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Exodus Footnotes / Chapter 2 / Footnotes / Chapter 3; lines 177-226 confidence: high

Moses and Israel’s elders are to tell the king of Egypt that Yahweh has met with them and ask to go three days into the wilderness to sacrifice.

Moses and the elders are to ask the king of Egypt to allow a three days’ journey into the wilderness so that Israel may sacrifice to Yahweh.
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Exodus Footnotes / Chapter 3 / Footnotes / Chapter 4; lines 228-294 confidence: medium

Moses asks Jethro to let him return to his brothers in Egypt; Jethro says to go in peace; Yahweh tells Moses in Midian to return because those seeking his life are dead; Moses takes his wife, sons, donkey, and God's rod and returns toward Egypt.

Moses asks to return to his brothers in Egypt, Yahweh tells him to return because those seeking his life are dead, and Moses travels toward Egypt with his family and God's rod.
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Exodus Footnotes / Chapter 39 / Footnotes / Chapter 40; lines 2623-2704 confidence: medium

When the cloud rises from the tabernacle, Israel travels; when it remains, they stay. The cloud of Yahweh is on the tabernacle by day, with fire in the cloud by night, throughout their journeys.

Israel journeys when the cloud is lifted and remains when it is not; the cloud is present by day and fire in the cloud by night throughout their journeys.
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Exodus Footnotes / Chapter 4 / Footnotes / Chapter 5; lines 296-346 confidence: high

Moses and Aaron tell Pharaoh: “Let my people go, that they may hold a feast to me in the wilderness.”

Yahweh’s message asks Pharaoh to let the people go, while Pharaoh refuses and later makes the labor harsher.
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Exodus Footnotes / Chapter 4 / Footnotes / Chapter 5; lines 296-346 confidence: high

Moses and Aaron tell Pharaoh: “Let my people go, that they may hold a feast to me in the wilderness.”

Moses and Aaron request that the people go into the wilderness to hold a feast and sacrifice to Yahweh.
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Exodus Footnotes / Chapter 5 / Chapter 6 / Chapter 7; lines 410-460 confidence: high

Yahweh tells Moses that he has made him as God to Pharaoh, Aaron will be his prophet, and they must speak so Pharaoh lets Israel go out of his land.

Yahweh sends Moses and Aaron to tell Pharaoh to let the children of Israel go out of his land and serve Yahweh in the wilderness.
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Genesis Chapter 10 / Chapter 11 / Footnotes / Chapter 12; lines 732-776 confidence: high

Yahweh tells Abram to leave country, relatives, and father’s house for a land to be shown; Yahweh promises nationhood, blessing, a great name, reciprocal blessing and curse, and blessing for all families of the earth through Abram.

Yahweh commands Abram to leave country, relatives, and father’s house for an unspecified land, and Abram departs Haran and enters Canaan.
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Genesis Chapter 10 / Chapter 11 / Footnotes / Chapter 12; lines 732-776 confidence: high

A severe famine occurs in the land, and Abram goes down into Egypt to live there as a foreigner.

A severe famine in the land causes Abram to go down into Egypt to live as a foreigner.
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Genesis Chapter 14 / Chapter 15 / Footnotes / Chapter 16; lines 914-950 confidence: high

Abram goes in to Hagar; she conceives; when she sees she has conceived, her mistress is despised in her eyes.

After Hagar conceives, conflict develops with Sarai, Sarai treats her harshly, and Hagar flees from her mistress.
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Genesis Chapter 19 / Footnotes / Chapter 20 / Chapter 21; lines 1208-1276 confidence: medium

Abraham gives Hagar bread and a container of water and sends her away with the child; she wanders in the wilderness of Beersheba; when water is spent, she places the child under a shrub, sits about a bow shot away, and weeps because she does not want to see the child die.

Hagar and the child are sent away with limited provisions, wander in the wilderness, run out of water, face the child’s possible death, and are aided when God hears the boy, the angel speaks, and Hagar sees a well.
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Genesis Chapter 26 / Footnotes / Chapter 27 / Chapter 28; lines 1772-1816 confidence: high

Isaac blesses Jacob, forbids marriage with Canaanite daughters, sends him to Paddan Aram for a wife from Laban’s daughters, and invokes God Almighty to grant fruitfulness, Abraham’s blessing, and the land.

Jacob is sent away from Isaac and travels from Beersheba toward Haran/Paddan Aram to seek a wife from his maternal kin.
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Genesis Chapter 29 / Chapter 30 / Footnotes / Chapter 31; lines 1978-2066 confidence: medium

Jacob hears Laban's sons accuse him of taking their father's wealth, sees Laban's face changed toward him, and Yahweh tells him to return to his fathers' land and relatives.

Jacob leaves secretly with his household and property after perceiving hostility, and Laban's pursuit is checked by a divine dream warning.
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Genesis Chapter 35 / Footnotes / Chapter 36 / Chapter 37; lines 2439-2511 confidence: high

Israel sends Joseph to check on his brothers and the flock; Joseph goes from Hebron to Shechem, wanders in the field, and is directed by a man to Dothan.

Israel sends Joseph out from the valley of Hebron to find and report on his brothers and the flock.
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Genesis Chapter 40 / Chapter 41 / Footnotes / Chapter 42; lines 2796-2877 confidence: medium

Jacob hears there is grain in Egypt, tells his sons to go buy food so they may live, and does not send Benjamin because he fears harm.

Jacob sends his sons down to Egypt to buy grain so that the family may live and not die, because famine is in Canaan.
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Genesis Chapter 43 / Chapter 44 / Footnotes / Chapter 45; lines 3023-3084 confidence: medium

Joseph commands the brothers to hurry to Jacob, report Joseph’s glory in Egypt, bring Jacob down, and settle the family in Goshen where Joseph will provide during the famine.

Joseph and Pharaoh direct Jacob’s household to leave Canaan for Egypt/Goshen, where food and provision will be available during the remaining famine.
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Genesis Chapter 44 / Footnotes / Chapter 45 / Chapter 46; lines 3086-3154 confidence: medium

Israel travels with all he has to Beersheba and offers sacrifices to the God of his father Isaac.

Israel/Jacob begins a major move into Egypt after offering sacrifice and receiving a divine promise of presence, future nationhood, and eventual return.
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Genesis Chapter 44 / Footnotes / Chapter 45 / Chapter 46; lines 3086-3154 confidence: high

God speaks to Israel in night visions, tells Jacob not to fear going down into Egypt, promises to make him a great nation, to go down with him, to bring him up again, and says Joseph will close his eyes.

God explicitly frames the move as going down into Egypt and promises to bring Jacob up again, while Jacob’s household then enters Egypt.
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Genesis Chapter 47 / Chapter 48 / Chapter 49 / Chapter 50; lines 3334-3386 confidence: high

Joseph says God will “bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob,” and takes an oath that his bones will be carried up.

Joseph says God will visit the group and bring them up out of Egypt to the land sworn to Abraham, Isaac, and Jacob, and he requires that his bones be carried up.
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Genesis Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 666-730 confidence: medium

Terah takes Abram, Lot, and Sarai from Ur of the Chaldees toward Canaan; they arrive at Haran, live there, and Terah dies there.

Terah takes Abram, Lot, and Sarai from Ur of the Chaldees to go into Canaan, though they stop and live in Haran.
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Genesis Footnotes / Chapter 12 / Footnotes / Chapter 13; lines 778-818 confidence: medium

Lot has flocks, herds, and tents; the land cannot bear Abram and Lot together because of their possessions, and strife arises between their herdsmen while Canaanites and Perizzites live in the land.

Abram and Lot separate after conflict over land capacity; Lot chooses a direction and travels east while Abram remains in Canaan.
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Genesis Footnotes / Chapter 13 / Chapter 14 / Chapter 15; lines 870-912 confidence: high

Yahweh foretells that Abram’s offspring will be foreigners, servants, and afflicted for four hundred years; the serving nation will be judged; the offspring will come out with wealth; Abram will die peacefully; and the fourth generation will return because Amorite iniquity is not yet full.

Yahweh foretells that Abram’s offspring will live as foreigners, serve and be afflicted by another people, that the serving nation will be judged, and that the offspring will later come out with wealth and return.
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Genesis Footnotes / Chapter 16 / Footnotes / Chapter 17; lines 952-1010 confidence: low

“God went up from Abraham.”

After finishing the speech to Abraham, God goes up from Abraham.
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Genesis Footnotes / Chapter 18 / Footnotes / Chapter 19; lines 1084-1164 confidence: high

The visitors tell Lot to bring out his relatives because Yahweh sent them to destroy the place; Lot warns his sons-in-law, who think he is joking.

The angels warn Lot to bring his household out, hurry his family, take them by the hands, and set them outside the city before the destruction begins.
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Genesis Footnotes / Chapter 2 / Footnotes / Chapter 3; lines 200-254 confidence: high

Yahweh God sends and drives the man out of Eden to till the ground, then places cherubim and a flaming sword east of the garden to guard the way to the tree of life.

Yahweh God sends and drives the man out of the garden of Eden to till the ground from which he was taken.
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Genesis Footnotes / Chapter 23 / Footnotes / Chapter 24; lines 1379-1467 confidence: high

Abraham tells his senior servant to place his hand under Abraham’s thigh and swear by Yahweh not to take a Canaanite wife for Isaac, but to seek a wife from Abraham’s country and relatives.

The servant swears by Yahweh to leave Canaan and obtain a wife for Isaac from Abraham’s relatives, while Abraham forbids taking Isaac back to the land of origin.
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Genesis Footnotes / Chapter 23 / Footnotes / Chapter 24; lines 1469-1517 confidence: high

After eating, drinking, and staying overnight, the servant asks to be sent away. Rebekah is asked, “Will you go with this man?” and replies, “I will go.”

Rebekah is asked whether she will go with the servant, answers that she will go, is sent away with attendants, and travels by camel with the servant.
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Genesis Footnotes / Chapter 24 / Footnotes / Chapter 25; lines 1519-1591 confidence: medium

Abraham gives all he has to Isaac, gives gifts to the sons of his concubines, and sends them eastward away from Isaac while still alive.

Abraham gives gifts to the sons of his concubines and sends them eastward away from Isaac after giving Isaac all that he has.
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Genesis Footnotes / Chapter 26 / Footnotes / Chapter 27; lines 1764-1770 confidence: high

Rebekah tells her son to obey her voice, arise, and flee to Laban, her brother, in Haran.

The son is commanded to flee to Laban in Haran and stay there until his brother’s anger subsides.
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Genesis Footnotes / Chapter 3 / Footnotes / Chapter 4; lines 256-312 confidence: high

Yahweh curses Cain from the ground; the ground will not yield its strength to him, and he will be a fugitive and wanderer.

Cain is cursed from the ground, loses agricultural yield, and becomes a fugitive and wanderer; he later leaves Yahweh’s presence.
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Genesis Footnotes / Chapter 35 / Footnotes / Chapter 36; lines 2346-2437 confidence: medium

Esau takes household, livestock, animals, and possessions away from Jacob because their substance is too great for shared dwelling, and he lives in the hill country of Seir.

Esau goes away from his brother Jacob because their possessions and livestock are too great for them to dwell together in the same land.
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Genesis Footnotes / Chapter 4 / Footnotes / Chapter 5; lines 314-383 confidence: medium

Enoch lives sixty-five years, fathers Methuselah, then walks with God for three hundred years and has more sons and daughters.

Unlike the surrounding death formula, Enoch is said to walk with God and not be found because God took him.
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Genesis Footnotes / Chapter 42 / Footnotes / Chapter 43; lines 2879-2951 confidence: high

The famine is severe; the grain from Egypt has been eaten; Israel tells the sons to go again and buy food.

The severe famine and exhausted grain compel Israel to send the men back down to Egypt to buy food.
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Genesis Footnotes / Chapter 45 / Chapter 46 / Chapter 47; lines 3156-3218 confidence: medium

Joseph tells Pharaoh his family has come from Canaan to Goshen; five brothers are presented; they identify as shepherds and request residence in Goshen because famine in Canaan is severe.

Joseph's family has come out of Canaan; the brothers say they came as foreigners because famine in Canaan is severe and seek dwelling in Goshen.
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Leviticus Chapter 24 / Footnotes / Chapter 25 / Chapter 26; lines 1825-1831 confidence: medium

Yahweh will remember the covenant of the ancestors, whom he brought out of Egypt in the sight of the nations so that he might be their God.

Yahweh remembers the ancestors' covenant and recalls bringing them out of Egypt so that he might be their God.
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Leviticus Footnotes / Chapter 21 / Chapter 22 / Chapter 23; lines 1555-1563 confidence: high

The people are instructed to dwell in temporary shelters for seven days; all native-born in Israel are to dwell in temporary shelters.

Dwelling in temporary shelters is explicitly tied to remembering that Yahweh made Israel dwell in shelters when he brought them out of Egypt.
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Numbers Chapter 11 / Footnotes / Chapter 12 / Chapter 13; lines 1073-1139 confidence: high

Yahweh tells Moses to send men, one prince from each tribe, to spy out Canaan, which Yahweh gives to the children of Israel; Moses sends them from the wilderness of Paran.

Yahweh and Moses send scouts from the wilderness; they go up to inspect Canaan and return after forty days with a report.
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Numbers Chapter 18 / Footnotes / Chapter 19 / Chapter 20; lines 1588-1646 confidence: medium

Moses sends messengers from Kadesh to Edom’s king, recalling Israel’s travail, descent into Egypt, mistreatment by Egyptians, cry to Yahweh, angelic sending, and deliverance from Egypt.

Moses’ message to Edom recalls descent into Egypt, mistreatment by Egyptians, Israel’s cry to Yahweh, the sending of an angel, and being brought out of Egypt.
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Numbers Chapter 30 / Chapter 31 / Footnotes / Chapter 32; lines 2442-2530 confidence: medium

Reuben and Gad propose to build sheepfolds and cities, go armed before Israel until all receive their place, and keep their own inheritance east of the Jordan.

The tribes' armed men must pass over the Jordan before Yahweh to battle and may afterward return to their houses and possession east of the Jordan.
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Numbers Chapter 31 / Footnotes / Chapter 32 / Chapter 33; lines 2532-2644 confidence: high

The journeys of the children of Israel out of Egypt under Moses and Aaron are introduced, and Moses writes the journey starting points by Yahweh's command.

The passage opens by identifying the journeys of Israel when they went out of Egypt and then lists successive starting points and encampments.
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Numbers Chapter 7 / Footnotes / Chapter 8 / Chapter 9; lines 837-883 confidence: medium

On the day the tabernacle is raised, the cloud covers the tabernacle, the Tent of the Testimony, and at evening it is over the tabernacle like the appearance of fire until morning; this continues.

The cloud over the tabernacle and the appearance of fire by night mark when the children of Israel encamp or travel at Yahweh’s command.
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Numbers Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 959-1029 confidence: medium

The mixed multitude and Israel crave meat, remember Egypt’s foods, complain about only manna, and the passage describes manna’s appearance, preparation, taste, and fall with dew.

The people remember food in Egypt, complain about manna, and later say it was well with them in Egypt and ask why they came out of Egypt.
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Numbers Footnotes / Chapter 8 / Chapter 9 / Chapter 10; lines 885-957 confidence: high

On a dated occasion the cloud lifts from the tabernacle of the covenant; Israel journeys from Sinai toward Paran according to Yahweh’s command by Moses.

The cloud lifts from the tabernacle, Israel journeys by Yahweh’s command, and the ark and cloud accompany the people as they move from Sinai.
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Numbers Numbers / Chapter 1; lines 69-161 confidence: medium

Yahweh speaks to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month in the second year after the departure from Egypt.

The setting is dated to the second year after the children of Israel came out of Egypt and located in the wilderness of Sinai, where the census is commanded and carried out.
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Numbers Numbers 14:1-35 confidence: medium

Only don't rebel against Yahweh... Your children shall be wanderers in the wilderness forty years.

The passage sends the community back into the wilderness for a prolonged journey.
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native american southeast

Myths of the Cherokee FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900; lines 6171-6264 confidence: medium

A western Cherokee band under Chief Bowl leaves Arkansas for Texas, is joined by others, forms a loose confederacy of Cherokee and associated bands, and Bowl is regarded as principal chief.

The western Cherokee under Bowl leave Arkansas, cross Red River into Texas, and settle in eastern Texas with other refugees.
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Myths of the Cherokee FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900; lines 6171-6264 confidence: medium

Lamar announces an intention to expel every Indian tribe from Texas and declares that "the sword should mark the boundaries of the republic"; the passage estimates eastern Texas Indians at 1,800 warriors or about 8,000 persons.

Lamar announces an intention to expel every Indian tribe from Texas.
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Myths of the Cherokee FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900; lines 6266-6308 confidence: medium

Texan troops moved to take the salt springs; Bowl warned this would be resisted; the Indians were told to leave; neighboring Mexicans made overtures; a Texan commission backed by troops demanded immediate removal across the border.

The passage describes a demand that the Indians remove across the border, their defeat after refusal, and subsequent abandonment of Texas, return across Red river, scattering, or movement into Mexico.
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Myths of the Cherokee I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39; lines 5570-5658 confidence: high

Scott's troops are stationed throughout Cherokee country; stockade forts are built; squads search cabins with rifle and bayonet and seize occupants from homes, fields, roads, wheels, and play.

The passage repeatedly describes Cherokee people seized from homes, gathered into stockades, transported west by river, and sent on a long overland march.
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Myths of the Cherokee I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39; lines 5570-5658 confidence: medium

Soldiers surround houses to prevent escape; an old patriarch leads family prayer in Cherokee before exile, and a woman feeds chickens for the last time before leaving with her children.

The old patriarch prays with family before exile, and the woman feeds chickens for the last time before departing with children and soldiers.
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Myths of the Cherokee I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39; lines 5660-5745 confidence: medium

Emigrants assembled at Rattlesnake Springs, decided to continue their constitution and laws, and in October 1838 began the "long procession of exiles"; nearly all of 13,000 went overland, with vulnerable people and belongings in 645 wagons.

The passage presents a whole community of emigrants as a long procession of exiles leaving their former home and traveling to Indian Territory.
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Myths of the Cherokee II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838; lines 5830-5926 confidence: medium

The section turns to the history of the earlier emigrants known as the Arkansas or Old Settler Cherokee.

The passage presents a collective westward migration by earlier Cherokee emigrants and their attempt to reestablish life in a new western territory.
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Myths of the Cherokee II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838; lines 5928-6021 confidence: medium

With boundaries unadjusted and annuities withheld, western Cherokee distress and dissatisfaction led some to spread south of the Arkansas river and others under The Bowl to cross Red river into Texas to escape American jurisdiction.

Some western Cherokee spread beyond the Arkansas river area, and The Bowl led others across Red river into Texas to escape American jurisdiction; later treaty provisions concern removal and a western outlet.
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Myths of the Cherokee II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838; lines 6023-6121 confidence: high

Article 9 provides for the Fort Gibson military reservation; article 7 binds the Cherokee to surrender and remove from all their Arkansas lands within fourteen months.

The passage describes treaty terms requiring removal, Cherokee rejection of the treaty, ratification despite that rejection, and the western Cherokee being forced to abandon homes and move again.
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Myths of the Cherokee II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838; lines 6023-6121 confidence: medium

Some Cherokee refused the treaty and crossed Red River into Texas to join the Cherokee colony located by The Bowl under Mexican jurisdiction; Tahchee/Dutch was among them.

Cherokee refusing the treaty cross Red River into Texas and join an existing Cherokee colony under Mexican jurisdiction.
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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: medium

The Wild Boy rolls a gaming wheel in several directions; it does not return from the Sunland, so the brothers go east and find Kana'ti with a little dog, which they know is the wheel.

The Wild Boy sends a gaming wheel toward several directions; its failure to return from the Sunland identifies the direction in which the brothers seek Kana'ti.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 1014-1097 confidence: medium

After Spanish possession of Santa Elena and the establishment of Fort San Felipe, Juan Pardo is sent inland, travels with the chief of Joara/Juada, builds a fort in Sara territory, and returns because of mountain snow, leaving a garrison.

Pardo and Spanish forces depart from Santa Elena, travel through interior towns, build or encounter forts, and return to Santa Elena.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 2385-2464 confidence: low

Sevier crosses difficult Great Smoky mountain trails with 150 horsemen, surprises Tuckasegee and other middle towns, kills warriors, captures women and children, takes provisions and horses, and withdraws rapidly.

The passage describes Sevier starting across unusually rough Great Smoky mountain trails, striking towns unexpectedly, and returning so rapidly that pursuit could not gather.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 573-663 confidence: high

The Delaware tradition reports Delawares advancing from the west, being opposed by Alligewi or Talligewi along a river, the Talligewi building earthen fortifications, the Delawares gaining Mengwe/Iroquois assistance, a long war, defeat of the Alligewi, survivor flight downriver, and division of the country by the victors.

The Talligewi/Talega are repeatedly described as defeated in war and then fleeing downriver or going south.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 665-746 confidence: medium

Haywood reported a formerly long Cherokee migration legend, recited by chosen orators at the annual green-corn dance, resembling Delaware and Creek legends by beginning with genesis and animal monsters and following a chosen band.

The reported Cherokee legend begins with genesis, follows a chosen band, and describes a slow migration through many encampments.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12309-12417 confidence: high

The boys decide to go away, dance around the townhouse while praying to the spirits, and rise from the earth; one mother pulls one boy down with a gatayû'sti pole, and he sinks into the ground.

The boys declare they will go away, dance and pray, rise from the earth, and six become the Pleiades.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12419-12522 confidence: medium

The first man and his mate live happily, then quarrel; the woman leaves toward Nûñdâgûñ'yi, the Sun land in the east, and the man follows grieving.

The woman leaves after quarreling, while Une'`lanûñ'hi intervenes by placing fruits that lead to her return.
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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 3245-3330 confidence: medium

Some Chickamauga Cherokee moved across the Ohio to Paint creek near Shawano allies, joined hostilities on the Ohio frontier, and after Wayne's message some promised the band would return south.

A Chickamauga band moved across the Ohio to Paint creek after town devastation, then some promised the whole band would leave Ohio and return south.
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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 3403-3470 confidence: medium

Mountain-town chiefs complained that western and southwestern settlements had received more spinning wheels and cards; the other side said the tools had been offered to all but the complainants had come late.

The passage presents a dispute over adoption and distribution of spinning and farming tools, followed by a threatened secession and a statement that this dissatisfaction led ultimately to western-band emigration.
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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 4093-4170 confidence: medium

"forced expatriation of the Cherokee from their ancestral homes and their removal to the far western wilderness"

The passage explicitly says the events culminated in forced expatriation and removal of the Cherokee from ancestral homes to a far western wilderness.
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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 4172-4251 confidence: medium

Several tribes are described as moving from English or American proximity into Spanish or British-protected territories: Alabama and Koasati westward, Lower Creeks and Yamassee into Spanish Florida, Iroquois to Canada, and Shawano and Delawares west under Spanish permission.

The passage repeatedly describes Native groups, including Cherokee groups, leaving or seeking western settlement because of distrust, conflict, or pressure involving English or American expansion.
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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 4172-4251 confidence: medium

An old tradition says an early Cherokee emigration was led by Yûñwi-usga'se`ti, who refused relations with the white man and led a march to the unknown West; contact ended after crossing the Mississippi, and a later rumor placed them near the Rocky Mountains.

In the Dangerous-man tradition, communication with the emigrants continued until after crossing the Mississippi, after which the group was lost sight of and later only rumored to survive near the Rocky Mountains.
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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 4172-4251 confidence: medium

Washburn links the first permanent Cherokee settlement beyond the Mississippi to the 1794 Scott party violence at Muscle Shoals; in his version, whites intoxicated and swindled Indians, killed two, and were then killed by the remaining Indians.

The Bowl party's violent conflict, temporary movement into Spanish territory, repudiation by Cherokee authorities, and eventual refusal to return produce a permanent western settlement.
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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 4253-4320 confidence: medium

The Bowl emigration is said to have possibly not been the first or most important removal to the western country.

The passage repeatedly describes Cherokee bands, families, and individuals crossing or moving beyond the Mississippi into a western country, culminating in the Arkansas or Western Cherokee.
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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 4322-4413 confidence: medium

Sixty-seven Cherokee chiefs and headmen presented a memorial opposing the cession and removal project, saying earlier delegates lacked authority and asking to remain in peaceable possession of the land of their fathers.

The passage repeatedly describes Cherokee opposition to being driven from ancestral homes and the organization of removal westward.
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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 4763-4853 confidence: medium

Priber had introduced forms of government; in 1808 Cherokee factions proposed western removal for old-life adherents and fixed laws for others; Jefferson encouraged this, and the Cherokee drafted their first written code.

The passage mentions western emigration, the Removal, death on the march, and the coming storm that would sweep the Cherokee from the land of their birth.
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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 4855-4942 confidence: medium

After a Cherokee memorial, Calhoun answered that because Georgia objected to Cherokee presence as tribe, owners, or citizens, they must prepare for removal beyond the Mississippi.

Calhoun tells the Cherokee to prepare for removal beyond the Mississippi, and Georgia later asserts it may possess the lands by any means it chooses.
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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 5022-5109 confidence: high

After Georgia's law and removal efforts, the Cherokee appealed to President Jackson, were denied protection, faced annuity redistribution and troop restrictions on mining, and the national council refused removal discussions.

The passage repeatedly describes efforts to induce or compel Cherokee removal, including westward relocation, rejected alternatives, and a contested removal treaty.
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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 5111-5202 confidence: medium

Treaty terms require the Cherokee to cede their whole eastern territory and remove west for money, acreage, and compensation; the compact is signed with a full-council approval stipulation.

Repeated treaty negotiations seek cession of the whole eastern territory and removal to the West; later notice frames nonattendance as assent to a treaty.
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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 5204-5298 confidence: medium

The treaty ceded all remaining Cherokee territory east of the Mississippi to the United States for five million dollars and western land interests; removal was to be at United States expense, with one year of subsistence, within two years of ratification.

The treaty provides for removal at United States expense within two years, and President Jackson's stated desire was that the whole Cherokee people remove together.
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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 5300-5377 confidence: low

Ross and national delegates presented protests with signatures representing nearly 16,000 Cherokee, but the treaty was ratified by one vote over the required number and steps toward execution began.

The passage describes a treaty connected to removal, protests against ratification, suppression of opposition, and the appointment of an official to enroll Cherokee for removal.
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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 5380-5465 confidence: high

The writer warns that if Schermerhorn's paper is ratified, it will bring trouble on the government, eventually destroy the Cherokee Nation, and can only be carried into effect by force.

The passage states that the treaty could be enforced only by force, reports Cherokee declarations that they would die before leaving, predicts removal to the West, and says they may be compelled to leave as beggars.
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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 5468-5567 confidence: high

Cherokee chiefs report assaults with cowhides, hickories, and clubs, including whipping of women, and ask for regular troops to protect them and their departure west.

The passage describes a whole community ordered to move westward after limited voluntary removal, with military force prepared to compel departure.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20624-20716 confidence: medium

Buttrick’s missionary version of a migration legend is described as badly mixed with the Bible; it begins with the people led by Wâsi, identified by Mooney as Moses, seeking a distant safe country away from enemies.

The people begin a long journey under Wâsi in search of a distant country where they can be safe from enemies.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24211-24311 confidence: medium

The Kana'sta story is said to resemble stories of Tsul`kalû', Tsuwe'nahi, The Removed Townhouses, and others, in which individuals or settlements choose to go with invisible spirit people to escape hardship or disaster; Kana'sta is described as an ancient Cherokee town.

The Kana'sta note describes individuals or whole settlements electing to go with invisible spirit people to avoid hardships or coming disaster.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 25068-25169 confidence: medium

Morgan is cited as saying the Iroquois did not try to recover captured people and considered them lost, despite extensive Iroquois adoption of prisoners and subjugated tribes.

Morgan is cited as saying captured Iroquois people were not recovered and were considered lost to their tribe and kindred.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 25270-25368 confidence: low

The passage describes Shawano habitats and migrations from the Savannah River region through Tennessee, Kentucky, the Delaware and Ohio regions, Missouri, and Indian Territory; it also describes expulsions by Cherokee and Chickasaw, westward movement with the Delaware, major wars, removals, and population figures.

The Shawano historical note describes expulsions, movements from region to region, westward migration, and final removal to Indian Territory.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 25755-25854 confidence: high

A persistent Cherokee belief says a portion of the people wandered far west or southwest, were later heard of, but were never reunited; Sequoya sought to verify the tradition and restore lost kinsmen, losing his life on the journey.

The lost Cherokee are said to have wandered far away and never reunited with the tribe; comparable Kiowa, Tonkawa, and Tuscarora traditions also involve separated groups.
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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 6790-6873 confidence: medium

U'tsala's wife and little son had starved; he decides that if the followers might stay, "even though a few must be sacrificed, it was better than that all should die," and consents.

The passage describes deportation, a long march into exile, a sworn refusal to leave the country, and legal dispossession in the original country.
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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: medium

1819 land sale on Tuckasegee; Thomas's mother moves to Oconaluftee; Thomas lives with her while doing business at Qualla; Yonaguska remains on a reservation nearby and other Cherokee move west of the Nantahala mountains while visiting and trading on Soco.

The passage describes Cherokee movement after land sales and Removal, followed by Yonaguska gathering his people and settling them on Soco creek lands purchased by Thomas.
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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 7312-7398 confidence: medium

Before starting to the front every man consulted an oracle stone to learn whether or not he might hope to return in safety.

Every man consulted an oracle stone before starting to the front in order to learn whether he could hope to return safely.
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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 7312-7398 confidence: medium

The start was celebrated with a grand old-time war dance at the townhouse on Soco; the dance was repeated, the Indians were painted and feathered, and Thomas often assisted as master of ceremonies.

The start to the front was celebrated with an old-time war dance at the townhouse on Soco, and the dance was repeated afterward with paint and feathers.
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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

Return Jonathan Meigs's unusual name commemorated an incident in which his mother, a young Quakeress, called back her lover while he was mounting his horse to leave after a supposed final refusal.

Meigs's name is said to commemorate a courtship incident in which his mother called back her lover as he was mounting his horse to leave after an apparent final refusal.
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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 10499-10582 confidence: medium

Stockade forts in North Carolina, Georgia, Tennessee, and Alabama are listed as built for collecting the Cherokee preparatory to Removal, with many locations given by rivers, towns, and counties.

The passage describes stockade forts for collecting Cherokee people before Removal and an inscription saying Cherokee Nation members had to go west with their people.
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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: medium

Ross was educated at Kingston, began public life young, lost his first wife during Removal hardships on the western march, later married Miss Stapler, and had Cooweescoowee district named in his honor; the national council passed a panegyric after his death.

The passage refers to the Removal, a western march causing death, Cherokee yielding under pressure, and endurance leading to later reunion.
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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 10858-10962 confidence: medium

The note states that supplementary articles to the Treaty of New Echota canceled all preemption and reservation rights granted under the twelfth article, leaving eastern Cherokee residence rights canceled until later North Carolina assurances.

The historical note records a policy that the whole Cherokee people should remove together and establish themselves west of the Mississippi River, with eastern residence rights voided.
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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 8401-8480 confidence: medium

The Fish River name Namæsi Sipu or Namassipi is distinguished from Mississippi or Misi-sipi; the Walam Olum says “all the Talega go south,” interpreted as likely gradual withdrawal.

The Walam Olum chronicle is summarized as saying that all the Talega go south after final defeat, probably as gradual withdrawal.
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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 9328-9417 confidence: low

James Robertson is identified as a pioneer and founder of Nashville; he explored across mountains, learned to read and write from his wife, and in 1771 led a colony to the Watauga river, establishing a settlement.

Robertson is described as making exploring expeditions across mountains, leading a colony to the Watauga river, and later building stockades at Nashborough while holding the settlement together.
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Myths of the Cherokee THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900; lines 6311-6403 confidence: high

The passage describes forced expatriation: removal from native streams and mountains, extinguished council fires, burned townhouses, transportation to a distant country, decline of ballplay and green-corn dance, and fading heroic traditions.

The passage describes forced expatriation, removal from native streams and mountains, and bodily transportation to a far distant country.
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Myths of the Cherokee THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900; lines 6405-6499 confidence: medium

Indian Territory was ravaged by factions and armed bodies; loyal fugitives, including two thousand Cherokee, took refuge in Kansas, returned under armed escort to plant crops, withdrew before Stand Watie's regiment, and later nearly seven thousand took refuge at Fort Gibson while property and stock were destroyed or carried off.

Loyal Cherokee fugitives take refuge, are escorted back to plant crops, and are forced to withdraw again by an approaching Confederate Cherokee regiment.
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Myths of the Cherokee THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900; lines 6501-6591 confidence: medium

Reverend Evan Jones and John B. Jones followed the Cherokee into exile, were admitted to citizenship by vote of the Nation, and were recognized as having done their work well.

The passage repeatedly describes forced or organized movement: the Cherokee in exile, Delawares and Shawano removing to Indian territory, Nez Percés relocated, and East Cherokee invited to remove west.
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Myths of the Cherokee THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900; lines 6687-6776 confidence: medium

The passage gives Cherokee and five-tribe population figures, notes the increasing noncitizen population, and says the Cherokee began again to consider removal from the United States because of the expected destruction of their national governments.

The passage explicitly connects the anticipated loss of Cherokee governmental autonomy with renewed consideration of removal, a proposal for a jointly purchased colony in Mexico or South America, and later reports of possible wholesale emigration.
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Myths of the Cherokee THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH; lines 8039-8065 confidence: medium

Delaware waloh or walok is glossed as cave or hole; Walam Olum oligonunk is rendered as at the place of caves and linked with a buffalo land where the Lenape found food after moving from the north.

The Lenape are described as advancing seaward from a less abundant northern region and finding food in a buffalo land on a pleasant plain.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14454-14543 confidence: medium

In 'The Hunter and the Uksu'hi,' a great hunter visiting Hickory-log is warned not to go north near a large uprooted tree where a dangerous uksu'hi snake watches for hunters, coils around them, crushes them, and drags bodies down the mountain to a deep hole in Hiwassee.

The visiting hunter is warned not to go north toward the uksu'hi but goes there because the warning increases his desire to see it.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14545-14649 confidence: medium

The uktena slowly crawls out of the hothouse, hisses, frightens people away, leaves a broad trail through the settlement, and plunges under the water at a deep bend in the river.

After the boy becomes an uktena and goes underwater, the grandmother follows his trail into the river and disappears; she is later seen briefly in the river.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15146-15249 confidence: medium

A hunter is seized by a mother Tla'nuwa, told he will not be hurt but must guard her young, and taken to a dripping cliff cave with a stick nest and two young birds; the mother brings deer and gives him the first piece.

A Tla'nuwa carries the hunter far up into the air to a cliff-cave nest, keeps him there to guard young birds, and he later returns home after an aerial descent.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15687-15800 confidence: high

An Ani'-Tsâ'gûhi boy spends his days in the mountains, grows long brown hair, says the woods have better food, and tells his parents they must fast seven days to come with him.

The boy rejects settlement food, the clan fasts, and the people leave the settlement for the mountains and woods where food is said to be plentiful.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16084-16182 confidence: high

A winter hunter follows childlike tracks to a cave of Little People, is hosted, warned not to tell, later tells the story, and dies within a few days.

Humans enter or are taken to caves of the Little People and later return to tell what happened.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16184-16274 confidence: high

The Anisgayâ'yi people fear coming evils, pray and fast in the townhouse, hear thunder and feel shaking on the seventh day; the Nûñne'hi lift the townhouse and mound, drop part as Se'tsi after people scream, and carry the rest to Lone Peak, where the structure becomes rock and the people are invisible and immortal.

The Anisgayâ'yi and Hiwassee communities pray and fast before the Nûñne'hi remove them to hidden places associated with immortality or continued presence.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16277-16368 confidence: high

Tsul`kalû' gives the baby to his wife, says the mother dislikes him and abuses the child, and the wife takes the child and goes with him to Tsunegûñ'yi after saying goodbye.

After the child is recovered, Tsul`kalû' asks his wife to come to his home, and she leaves with him and the baby for Tsunegûñ'yi.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16468-16551 confidence: high

The chief calls a council; the people decide to go, prepare their property, fast, and on the seventh morning meet a company from the west led by the two men, with a visiting man joining the migration.

The whole settlement decides to leave Kana'sta and moves with goods and children to the hidden town, after which they are never seen again.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16468-16551 confidence: low

The next legend introduces Tsuwe'nahi of Kanuga, a lazy man who receives parched corn, goes to the mountains promising to bring back a deer or not return, and comes back before half a month with no deer but with a wonderful story.

The next legend begins with Tsuwe'nahi leaving with provisions to bring back a deer and returning without deer but with a wonderful story.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16553-16643 confidence: high

Tsuwe'nahi and the hunter report the town at Tsuwa`tel'da, and people believe because there are two witnesses. Others fast seven days, go with Tsuwe'nahi, and are never seen again by their settlement friends.

After fasting seven days, other people go with Tsuwe'nahi to Tsuwa`tel'da and their friends in the settlement never see them again.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16743-16833 confidence: high

Yahula returns and says he was lost in the mountains, found and cared for by the Nûñne'hi; because he tasted fairy food he cannot eat with humans or stay, and he vanishes after stepping out the doorway.

Yahula says the Nûñne'hi found him and cared for him, and that after tasting fairy food he can no longer eat with humans or stay with his family.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17118-17194 confidence: medium

Hiadeoni, father of Young-king, is introduced as a skilled Seneca warrior who resolves to enter Cherokee country alone with only arms and a little parched corn meal.

Hiadeoni leaves Seneca country alone for Cherokee country, kills three men, evades pursuit, and returns to the Genesee with three scalps.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17583-17677 confidence: high

Two Seneca sisters and the older sister's baby boy are captured in a sugar grove by a Cherokee war party; the town chooses not to pursue for fear the women will be killed.

Two Seneca sisters are carried away, escape together with the child, travel through the woods, and are told they will reach home.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 18739-18831 confidence: high

When the first lands were sold by the Cherokee in 1721, part of the tribe opposed the sale and warned that white demands would continue until no land remained for Indians.

A faction opposed the land sale, decided to leave old homes forever, and prepared for a long march into the far west beyond the Great River.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 18833-18922 confidence: high

A westward-bound group starts under a chief, uses runners for messages, crosses the Mississippi with help from warriors, continues west, and is no longer heard from.

The band leaves under a chief, crosses the Mississippi, continues west, and loses all communication with the tribe.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19436-19537 confidence: medium

“whosoever drank of it could not possibly quit the nation during the tedious space of seven years.”

The spring is reported to have a bewitching quality that keeps anyone who drinks from leaving the nation for seven years, and later drinkers fear renewing a loss of liberty.
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Myths of the Cherokee WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS / FOOTNOTES; lines 29835-29992 confidence: low

Campbell says they abandoned their first location on account of the invasion from Tennessee. Governor Blount says they left on account of witches.

The passage reports Governor Blount's statement that the group left on account of witches.
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native american great lakes

Chippewa Music ^ -• / BUREAU OF AMEEICAN ETHNOLOGY / ODJIB'WE IN POSTURE OF SCOUT / BUKEAU OF AMERICAN ETHNOLOGY; lines 9108-9120 confidence: medium

In spring, he went away from home to fast; as birds began to come, he took his way to the wilderness.

The passage begins with the boy going away from home to fast and taking his way to the wilderness.
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Chippewa Music A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER / BUEEAU OF AMERICAN ETHNOLOGY; lines 10192-10355 confidence: high

Before starting, Odjib'we says the leader lights a pipe, puffs it, holds the stem toward enemy country, says Sioux who puff it will die, passes it to the warriors, and speaks to the drum: 'Be faithful, my drum.'

A pipe and drum ceremony is completed before the party begins its journey; the drum gives the signal and the party proceeds in ordered formation.
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Chippewa Music A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER / BUEEAU OF AMERICAN ETHNOLOGY; lines 10710-10951 confidence: low

The translated words say it is uncertain what will happen to the one from whom the speaker flies and to the one from whom the speaker rises.

The translated lyric of Song No. 27 speaks of uncertainty concerning the one from whom the speaker flies and rises.
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Chippewa Music BUEEAU OF AMERICAN ETHNOLOGY / I : 1 I / P P P / P P P; lines 25748-26111 confidence: medium

Translated lines include: 'you shall depart / to the village / you take your steps.' The following prose says this song and the next were recorded by a prominent Midewiwin member on the White Earth Reservation and were said to be used during burial of a member of that society.

The translated burial-song fragment speaks of departing to the village and taking steps, and the prose identifies the songs as used during the burial of a Midewiwin member.
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Chippewa Music BUEEAU OF AMERICAN ETHNOLOGY / I : 1 I / P P P / P P P; lines 25748-26111 confidence: high

Mrs. Spears says that when she was fifteen on Madeline Island in Lake Superior she had a friend and playmate, a very pretty Indian maiden, daughter of a chief and only child, who always sang these songs. She says the first song belongs to the moment when the maiden sees a young Indian brave for the first time and they fall in love; the other belongs to the lover's long-distance departure, when the lonely maiden sings a sad little song.

The second love song is described as sung when the lover leaves to travel a long distance and the maiden is lonely.
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Chippewa Music BUEEAU OF AMERICAN ETHNOLOGY / I : 1 I / P P P / P P P; lines 26113-26392 confidence: medium

Song No. 178 is titled "He Is Going Away," sung by Mrs. Julia Warren Spears, recorded without drum; the glosses state that the speaker's lover is going to a very distant land and will soon come again.

The No. 178 gloss states that the speaker's lover is going to a very distant land and will come again soon.
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Chippewa Music BUREAU OP AMEEICAN ETHNOLOGY / DRUM-PRESENTATION CEREMONY / DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / BUEEAU OF AMERICAN ETHNOLOGY; lines 13846-13891 confidence: medium

About ten days before the Lac du Flambeau Chippewa presented drums to the Menominee, two messengers were sent with the warrior pipes belonging to the two drums; before they left, a dance was held and the final song was the Sioux song of departure used at the close of Drum-presentation gatherings.

Two messengers leave with warrior pipes after a dance whose final song is identified as the Sioux song of departure, used at the close of Drum-presentation gatherings.
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Chippewa Music BUREAU OF AMEEICAN ETHNOLOGY / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CHIPPEWA MUSIC 11 / SONGS CONCERNING A BOY S FAST; lines 17769-17912 confidence: medium

The first song was sung when the boy had blackened his face and was ready to go forth alone from camp; E'niwub'e danced while his grandfather sang, and the prose says the words are obscure while mentioning a boon for the child's coming vision.

The boy is ready to go forth alone from camp for the fast, then returns and undergoes a dance and water-drinking sequence before eating.
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Chippewa Music C3 .2 / P.-S 33 / CO U / S S 5! S; lines 6338-6410 confidence: high

The war-song section states that warpath songs used a small drum; village dances before departure and after return used a large drum with drummers seated around it; recent social dances used a drum similar to that of the Drum-presentation Ceremony.

The passage describes village dances preceding departure and after return of a war party, and also names departure songs and returning-war-party or victory-dance songs.
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Chippewa Music C3 .2 / P.-S 33 / CO U / S S 5! S; lines 6488-6566 confidence: high

The passage says Chippewa love songs are plaintive, usually express sadness and disappointment, and summarizes thirty recorded songs: only one happy, with themes including promise, request, departure of a lover, loss and longing, jealousy and offense, fickleness, and drink as an attempted response to disappointment.

The passage states that six love songs concern the departure of a lover.
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Chippewa Music CHIPPEWA SHAKING HANDS WITH MENOMINEE / PARTICIPANTS IN DRUM-PRESENTATION CEREMONY / OWNER OF DRUM (DANCING) / PROMINENT CHIPPEWA ACTORS IN DRUM-PRESENTATION CEREMONY; lines 15267-15374 confidence: medium

Wis'kino holds a long drumstick with a loon neck, feigns three strikes, lightly touches the drum on the fourth attempt, four leading drummers strike it, and the Song of the Owner of the Drum signifies Menominee ownership.

Named songs mark formal states: the Song of the Owner of the Drum signifies Menominee ownership, the Song of Departure ends the day's ceremony, and the Song of the Closed Door changes rules for leaving the enclosure.
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Chippewa Music Chippewa Music / ANALYSIS OF CHIPPEWA MUSIC / DENSJIOUE; lines 820-916 confidence: medium

The passage compares song content with tonality: among 142 minor-tonality songs, 20 are sadness songs; Mide' songs have two sadness songs, both burial songs; many Mide' songs mention sickness cured by supernatural means; war-song sadness includes warrior departures and a warrior left to die.

Songs of unlightened sadness include departures of warriors and a warrior left to die on the battlefield.
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Chippewa Music DRUM-PRESENTATION CEREMONY / DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / BUEEAU OF AMERICAN ETHNOLOGY / MEC'KAWIGA'BAU; lines 13894-14003 confidence: high

“No. 54. Song of Departure” and “Sung by Me'ckawiga'bau.”

The passage names the song as a “Song of Departure,” describes the people preparing to make a journey, and states that active preparations for departure began at Lac du Flambeau.
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Chippewa Music MEC'KAWIGA'BAU / BUKEAU OF AMERICAN ETHNOLOGY / RUREAU OF AMERICAN ETHNOLOGY / BUREAU OF AMEEICAN ETHNOLOGY; lines 14737-14856 confidence: medium

A dispute over the day of leaving concerns the required interval after presentation of the pipe to the Menominee chief; the start is deferred one day, and the Menominee await the party with anxiety.

The Chippewa drum party debates the correct departure day, leaves Lac du Flambeau with ceremonial items, and proceeds by train, walking, and camping toward a Menominee ceremony.
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Chippewa Music ODJIB'WE'S WAR-HONOR BADGE / POUCH AND MEASURE FOR BI'JIKIWUCK' / ^ -• / BUREAU OF AMEEICAN ETHNOLOGY; lines 8370-8408 confidence: medium

The song concerns a war expedition organized by Ge'miwunac; twenty Pillagers recruit others, ten Mississippi and seven Mille Lac men join, and the group starts from Crow Wing in canoes.

The passage describes an organized war expedition, recruitment of allied band members, and departure from Crow Wing in canoes.
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Chippewa Music ODJIB'WE'S WAR-HONOR FEATHERS / FRONT BACK / ODJIB'WE'S WAR-HONOR BADGE / POUCH AND MEASURE FOR BI'JIKIWUCK'; lines 7968-8070 confidence: medium

At age 20, Odjib'we consulted his cousin Ne'bCmec'kiln; they decided to go on the warpath together, told no one, pretended to be going hunting, and left the village with heavy hearts.

Odjib'we and his cousin decide to leave together on the warpath, conceal their intention by pretending to hunt, and depart with thoughts of avenging dead friends and uncertainty about fate.
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Chippewa Music POUCH AND MEASURE FOR BI'JIKIWUCK' / ^ -• / BUREAU OF AMEEICAN ETHNOLOGY / ODJIB'WE IN POSTURE OF SCOUT; lines 8411-8534 confidence: medium

The victory is celebrated by great dances; Song No. 5, 'Song of an Unsatisfied Warrior,' is sung by Odjib'we. Translation excerpt: "to-morrow I shall start in my canoe / although I have one already."

The song's words and the editorial explanation state that the singer would soon go on the warpath again, expressed as starting tomorrow in a canoe.
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Chippewa Music RECOUNTING THE TAKING OF THREE SCALPS / THE WAR BADGE / A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY; lines 9340-9607 confidence: medium

The leader says, "We will have the first dance to-night, and we will dance every night until we reach the enemy."

The leader announces an initial dance and says the group will dance every night until reaching the enemy.
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Chippewa Music RHYTHM OF FIRST MEASURE / CHANGE OF TIME / BUREAU OF AMERICAN ETHNOLOGY BULLETIN 53 PLATE 37 / MA'KUK FOR MAPLE SUGAR; lines 19933-20127 confidence: low

Song No. 117, “My Travels,” sung by Mec'kawiga'bau, has translated words saying the singer can scarcely remember his travels.

The song “My Travels” mentions the singer's travels, and the analysis says the words suggest emphasis on need of food by reference to a long journey.
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Chippewa Music RHYTHM OF FIRST MEASURE / CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 18609-19021 confidence: medium

No. 106 is “Do not Weep,” sung by E'niwub'e and recorded without drum; glosses include “now,” “I go,” “do not,” and “weep.”

No. 106 states “now I go” and “do not weep.”
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Chippewa Music RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / SONGS OF THE LAC DU FLAMBEAU RESERVATION / PINE FOREST, LAC DU FLAMBEAU RESERVATION, WIS.; lines 16324-16543 confidence: high

“they are talking about me”; “saying ‘come with us’”

The song concerns a man invited by friends to come with them and join warriors, but not fully decided to go.
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Chippewa Music THE WAR BADGE / A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER; lines 9610-9830 confidence: high

The dog feast is the final event before departure; only the head is eaten, only expedition men partake, and participation is treated as a pledge to face the full fortune of war, death or worse, at the hands of the enemy.

The passage frames the dog feast and armed dance as final acts before the war party leaves, with preparations complete and the warriors ready to start their journey.
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Chippewa Music THE WAR BADGE / A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER; lines 9610-9830 confidence: medium

At the conclusion of the dog feast, all warriors dance with guns in hand and sing a wordless song; final preparations are complete and they are ready to start on their journey.

After the dog feast, all warriors dance with guns in hand and are ready to begin the war journey.
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Chippewa Music THE WAR BADGE / A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER; lines 9832-10119 confidence: high

After the dog feast and dance, the party leader began the song of departure; warriors joined the melody and left dancing, following him toward enemy land.

The passage explicitly calls the song a song of departure and describes warriors leaving the village without farewells, with eyes toward enemy country and an uncertain fate.
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Chippewa Music II BUEEAU OF AMEKICAX ETHNOLOGY / OM . / T-( (N / S 3 5! 2; lines 4302-4373 confidence: medium

War songs are listed by number; on the warpath they use a small drum, at village dances before departure and after return they use a large drum with drummers seated around it, and in recent social dances they use a less elaborately decorated drum similar to that of the Drum-presentation Ceremony.

The passage mentions village dances preceding the departure of a war party and includes departure of the war party among the third class of war songs.
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Chippewa Music II BUEEAU OF AMEKICAX ETHNOLOGY / OM . / T-( (N / S 3 5! 2; lines 4449-4526 confidence: medium

The love songs are described as plaintive, usually sad and disappointed; thirty were recorded, only one happy, and the passage lists topics including promise, request, lover's departure, loss and longing, jealousy and offense, fickleness, and drink used against disappointment.

The passage explicitly states that six Chippewa love songs concern the departure of a lover.
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Chippewa Music II BUREAU OF AMEBIC AX ETHNOLOGY / CHIPPEWA MUSIC / ODJIB'WE IN POSTURE OF SCOUT / BUKEAU OF AMERICAN ETHNOLOGY; lines 6880-6892 confidence: medium

"he went away from home to fast" and took his way to the "wilderness" as birds were beginning to come.

He goes away from home to the wilderness and remains without food during the fast.
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Chippewa Music II CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OP VOICE AND DRUM / SONGS CONCERNING A BOY S FAST; lines 14902-14945 confidence: medium

The first song was sung when 'the boy had blackened his face and was ready to go forth alone from the camp'; E'niwub'e said he danced and his grandfather sang.

The boy has blackened his face and is ready to go forth alone from the camp before fasting.
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Chippewa Music II CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / SONGS OF WHITE EARTH RESERVATION; lines 21311-21520 confidence: medium

The gloss for “If I Were a Son-in-law” names June berries and says the speaker would take them to eat on a journey if he were a son-in-law.

The son-in-law song says the speaker would take June berries to eat on a journey.
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Chippewa Music II Chippewa Music II / ANALYSIS OF CHIPPEWA MUSIC; lines 884-925 confidence: medium

Six war songs contain distress; examples include grief of the enemy, distress relieved by medicine, departure of warriors, and a warrior or wounded man left to die on the battlefield.

The passage identifies songs of the departure of warriors as songs of unenlightened sadness.
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Chippewa Music II DBN'SMOUEI / Part 1 / Part 2 / BUREAU OF AMERICAX ETHNOLOGY; lines 13700-13927 confidence: medium

Gwi'wizans led men on the warpath with arrows but did not fight; he stood watching, his will made them win, and his warriors composed and sang the song in the victory dance on returning.

Gwi'wizans leads men on the warpath; on the way home from a successful expedition, his warriors compose the song and sing it in the victory dance.
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Chippewa Music II DE.NSMUUEJ / CHIPPEWA MUSIC- / DEN SMOKE I / ^» ^-; lines 8420-8609 confidence: low

“it is uncertain what will happen ... to the one from whom I fly ... to the one from whom I rise”

The translated song repeatedly says it is uncertain what will happen to the one from whom the speaker flies or rises.
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Chippewa Music II DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / MEC'KAWIGA'BAU / VOICK J: 88 / CHIPPEWA MUSIC-; lines 12098-12213 confidence: medium

The group debates when to leave Lac du Flambeau because a set number of days should pass between the pipe’s presentation to the Menominee chief and the Chippewa drum party’s arrival; the start is delayed one day.

The passage centers on the Chippewa party’s planned departure, train travel, walking route, camping sequence, and expected arrival for the ceremony.
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Chippewa Music II FRONT BACK / ODJIBWE'S WAR-HONOR BADGE / POUCH AND MEASURE FOR BI'JIKIWUCK' / I.KNSMOKKJ CHIPPEWA MUSIC II 65; lines 5876-5986 confidence: medium

At age 20 Odjib'we consulted his cousin Ne'bdncc'ktin; they decided to go on the warpath together, concealed their intent by pretending to hunt, and left the village with heavy hearts, thoughts of friends to avenge, and uncertainty about their fate.

Odjib'we and his cousin decide to go on the warpath, tell no one, pretend to be hunting, and leave the village with uncertainty about their fate.
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Chippewa Music II I.KNSMOKKJ CHIPPEWA MUSIC II 65 / BUREAU OF AMEBIC AX ETHNOLOGY / CHIPPEWA MUSIC / ODJIB'WE IN POSTURE OF SCOUT; lines 6244-6369 confidence: medium

The victory is celebrated by great dances; the following song is sung, and its words are said to indicate that the singer will soon go on the warpath again.

The victory is celebrated by dances, and the song's words are explained as indicating that the singer will soon go on the warpath again; the translated text says the speaker will start tomorrow in a canoe.
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Chippewa Music II JULLETIN 53 PLATE 15 / AKIWEN'ZI / CHIPPEWA WAR BANNER / DE.NSMUUEJ; lines 7465-7666 confidence: high

After the dog feast and dance, the leader begins the song of departure, warriors join and leave dancing toward enemy country, one woman may accompany them, four clay-whitened women escort them and divide on either side of the path, and the warriors pass between with no farewells while the song continues.

The passage explicitly names a song of departure begun by the leader and continued by warriors as they leave the feast and village for enemy country.
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Chippewa Music II JULLETIN 53 PLATE 15 / AKIWEN'ZI / CHIPPEWA WAR BANNER / DE.NSMUUEJ; lines 7465-7666 confidence: medium

After the dog feast and dance, the leader begins the song of departure, warriors join and leave dancing toward enemy country, one woman may accompany them, four clay-whitened women escort them and divide on either side of the path, and the warriors pass between with no farewells while the song continues.

Four women escort the warriors, then divide two on either side of the path so the warriors pass between them while leaving for an uncertain fate.
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Chippewa Music II JULLETIN 53 PLATE 15 / AKIWEN'ZI / CHIPPEWA WAR BANNER / DE.NSMUUEJ; lines 7669-7859 confidence: medium

Before starting, the leader filled and lighted a pipe, puffed it, held the stem toward enemy country, said every Sioux who puffed it would soon be dead, and passed it to the warriors, each of whom puffed.

Before starting, the leader performs a pipe action, speaks to the drum, and the drum gives the signal for the war party to begin its journey.
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Chippewa Music II MENOMINEE LISTENING TO SINGING OF CHIPPEWA / PARTICIPANTS IN DRUM-PRESENTATION CEREMONY / OWNER OF DRUM (DANCING) / PROMINENT CHIPPEWA ACTORS IN DRUM-PRESENTATION CEREMONY; lines 12610-12712 confidence: medium

The leading singer starts the Song of Departure, signaling the day's end; the Chippewa return to camp without the chief drum, which is placed respectfully in the Menominee chief's house beside a filled pipe.

The leading singer starts the Song of Departure, explicitly signaling that the day's ceremony has ended, and the Chippewa return to camp without the drum.
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Chippewa Music II PART OF MEASURE ON WHICH SONG BEGINS / RHYTHM OF FIRST MEASURE / CHANGE OF TIME / DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY; lines 11269-11291 confidence: medium

Before drums were presented by the Lac du Flambeau Chippewa to the Menominee, two messengers were sent with warrior pipes; a dance was held before their departure, ending with the Sioux song of departure.

Before the messengers leave, a dance is held and the final song is explicitly called the Sioux song of departure, used to close Drum-presentation gatherings.
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Chippewa Music II POUCH AND MEASURE FOR BI'JIKIWUCK' / I.KNSMOKKJ CHIPPEWA MUSIC II 65 / BUREAU OF AMEBIC AX ETHNOLOGY / CHIPPEWA MUSIC; lines 6120-6241 confidence: medium

A war expedition is organized by Ge'miwunac' of the Pillager Band; Pillager, Mississippi, and Mille Lac men start from Crow Wing in canoes. At first camp, some dance around the fire while others sit, and all sing before bed; the song is said to be sung every evening while away.

A mixed Chippewa party leaves Crow Wing in canoes for war, makes camp, dances around a fire, and sings a song said to be repeated every evening while away.
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Chippewa Music II RECOUNTING THE TAKING OF THREE SCALPS / THE WAR BADGE / JULLETIN 53 PLATE 15 / AKIWEN'ZI; lines 7281-7352 confidence: medium

“The following song was sung at the dances preceding a war expedition” and was intended “to shame” those who failed to join the warriors without proper excuse.

The song is explicitly said to have been sung at dances preceding a war expedition.
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Chippewa Music II RHYTHM OF FIRST MEASURE / CHANGE OF TIME / DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / MEC'KAWIGA'BAU; lines 11294-11487 confidence: high

The passage identifies No. 54 as Song of Departure, sung by Mec'kawigabau, and analyzes its renditions, time, intonation, and rhythmic unit.

The passage includes a Song of Departure, a promised return after a set number of days, travel by messengers, a journey by the people, and preparations for departure at Lac du Flambeau.
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Chippewa Music II RHYTHM OF FIRST MEASURE / CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 15681-16057 confidence: medium

Glosses include: "when I go," "I will give you," "surely," "what you will wear," and "if you go with me."

No. 105 combines the speaker's going, an invitation to go along, and a promise to give the addressee what they will wear; the analysis identifies the song as a courting song.
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Chippewa Music II RHYTHM OF FIRST MEASURE / CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 15681-16057 confidence: medium

No. 106, "Do not Weep"; sung by E'niwub'e; recorded without drum. Glosses include "now," "I go," "do not," and "weep."

No. 106 has a speaker saying "now I go" and telling the addressee not to weep.
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Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / SONGS OF WHITE EARTH RESERVATION / — f»-; lines 21795-22025 confidence: medium

Glosses include: 'you shall depart,' 'to the village,' and 'you take your steps.'

The burial song is used during a Mide'wiwin burial and its gloss says 'you shall depart,' 'to the village,' and 'you take your steps.'
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Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / SONGS OF WHITE EARTH RESERVATION / — f»-; lines 21795-22025 confidence: medium

Glosses include: 'you shall depart,' 'to the village,' and 'you take your steps.'

The analysis links the song's musical interval to other songs containing the idea of motion, while the gloss itself speaks of departing and taking steps.
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Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / SONGS OF WHITE EARTH RESERVATION / — f»-; lines 21795-22025 confidence: medium

Mrs. Julia Warren Spears sang and translated two love songs learned more than 60 years earlier from a pretty Indian maiden on Madeline Island, the daughter of a chief and an only child. Mrs. Spears says the first is sung when the maiden sees the young Indian brave for the first time and they fall in love; the other is sung when her lover leaves to travel a long distance and she is lonely.

Mrs. Spears says the second song is sung when the lover leaves to travel a long distance and the maiden, being lonely, sings the sad song.
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Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / SONGS OF WHITE EARTH RESERVATION / — f»-; lines 22028-22203 confidence: high

The glossed text says: to a very distant land he is going, my lover; soon he will come again.

Song No. 178 states that the speaker's lover goes to a very distant land and will come again soon.
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Chippewa Music II SONGS OF THE LAC DU FLAMBEAU RESERVATION / PINE FOREST, LAC DU FLAMBEAU RESERVATION, WIS. / DBN'SMOUEI / Part 1; lines 13681-13698 confidence: medium

Free translation: “they are talking about me” and “saying ‘come with us’.”

The passage describes a man being urged by friends to “come with us” and join warriors, but not yet fully decided to go.
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Chippewa Music II THE WAR BADGE / JULLETIN 53 PLATE 15 / AKIWEN'ZI / CHIPPEWA WAR BANNER; lines 7355-7462 confidence: high

The final event before departure was a dog feast in which only the head was eaten by the men going on the expedition; participation was equivalent to a pledge to meet the full fortune of war, including death or worse at enemy hands.

The dog feast is explicitly the final event before departure and participation is treated as a pledge to face the consequences of war.
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Chippewa Music II THE WAR BADGE / JULLETIN 53 PLATE 15 / AKIWEN'ZI / CHIPPEWA WAR BANNER; lines 7355-7462 confidence: high

At the conclusion of the dog feast all the warriors danced with guns in hand and sang a wordless song; all final preparations had been made and they were ready to start on their journey.

After the dog feast and final preparations, all warriors dance with guns in hand and are ready to start the journey.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 4529-4656 confidence: medium

After speaking of future events, the youth goes away. For many winters people hear him singing; he stands on a high frozen rock and flies through the air toward the farther shore of the Wisconsin River. His voice fades beyond the river, and later people no longer hear it or know where he is.

The youth goes away after speaking, is heard singing while flying through the air, and later his voice ceases and his whereabouts are unknown.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5326-5452 confidence: high

The Sioux with whom Woman-of-the-Sea abides tries to lie with her and makes her cry; the captor retrieves her and gives her to another, who cares kindly for her and begs food for her amid scarcity.

After capture and residence in the Sioux camp, Woman-of-the-Sea is cared for by a kind Sioux who gives her provisions, releases her at night, and directs her route 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 5326-5452 confidence: high

During a Sioux dance after midnight, the kind Sioux leads Woman-of-the-Sea to the end of the lodges, frees her, tells her to travel by the star that never moves, hide by day, and seek a great swift river where a white trader lives.

The kind Sioux instructs Woman-of-the-Sea to guide herself by the unmoving star, travel at night, and hide in the morning.
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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: medium

A note introduces 'Wisa'ka goes to visit his younger brother the Beaver' as another version of the Beaver story, telling only the first part with the culture-hero as guest.

In the second version, Wisa'ka asks to go visiting and is directed upstream to water-soaked logs marking the Beaver's 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 6636-6818 confidence: high

“I say, dear grandmother, I am going away on a journey,” said Wisa'ka. “And so he got himself into good clothes.”

Wisa'ka announces a journey, dresses in good clothes, and then encounters the singing Artichoke or creature on the road.
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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 8240-8363 confidence: medium

The manitous assemble and ask Wisa'ka and Kiyapata to be present; a speech proposes a journey to view the land of their father, the Great-Manitou, dividing mature or elder brothers toward the source of morning and younger brothers toward the going-down of the sun.

The assembly divides travelers into eastward and westward parties by age and sibling rank, sending Wisa'ka toward the dawn and Kiyapata toward the sunset.
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Fox Texts DIPHTHONGS. / AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1; lines 4155-4272 confidence: high

An aged man tells two youths, his wife’s children, to join a war party; their mother is unwilling because she loves them, but the man says nothing can happen because they will go in the company of a manitou.

Before the youths depart with the war party, the aged man invokes a manitou and attaches snake-tails from a magic roll to their belts.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 2125-2288 confidence: medium

A man who lives there invites the traveler to sleep, orders cooking, feeds him, offers his sister as a wife, and is told that the traveler will stop for her on his way back.

The traveler repeatedly sets out after the swan, overtakes it, turns back, and gathers wives on the return journey.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 904-1047 confidence: high

“MAmInwanigaa, you shall no longer be chief,” and “Sweep-with-the-Foot from this time on shall be the Red-Earth chief.”

After MAmInwanigaa is removed from chieftainship, he goes to the Single-Backbone-Country and nearly all the Red-Earths accompany him.
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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: high

Spirits lure the travelers onward until they reach the Western Ocean, where they cannot proceed because they do not know how to cross the water.

Watakwuna’s party is led by spirits to the Western Ocean, receives visionary instruction, crosses by canoe, and reaches thunderbirds in human form.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6934-7051 confidence: medium

Before leaving for the Civil War, Menomini volunteers go lodge to lodge, dance before doors, and hear their chief say they volunteer to die fighting, name the Powers Above, and pray for help.

Civil War volunteers say they have volunteered to die fighting and perform the Last Words dance before leaving.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 7141-7239 confidence: medium

The passage proposes a Central group war-bundle type among Menomini, Sauk, Fox, Iowa, Oto, and Winnebago; notes Omaha blending and possible related data in other groups; says a Teton-Dakota man who dreams of a thunderbird must go on the warpath.

The passage states that if a Teton-Dakota man dreams of a thunderbird, he must go on the warpath.
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Social Life and Ceremonial Bundles of the Menomini Indians MENSTRUAL CUSTOMS. / GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS.; lines 3827-3932 confidence: high

Death is described as the last great event and as departure from earth to the abode of spirits; the passage notes that present rites are modified from older customs.

The passage explicitly describes death as departure from earth to the abode of spirits and the red funeral paint as joy at the expected departure.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2612-2683 confidence: medium

Madawc identifies himself as Arthur's forester in the Forest of Dean and says of the stag: "He is of pure white" and does not herd with other animals because of stateliness, pride, and royal bearing.

A forester reports an unmatched pure white stag with royal bearing; Arthur orders the court to hunt it at daybreak and the assembly departs for the forest.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2612-2683 confidence: medium

Arthur holds Whitsuntide court at Caerlleon upon Usk; nine crowned tributary kings and nobles attend; thirteen churches are assigned for mass among Arthur, Gwenhwyvar, household officials, and others.

The narrative opens with Arthur's high festival court, tributary kings and nobles, formal arrangements, and then a messenger whose report leads to a collective departure.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2612-2683 confidence: medium

Arthur orders the stag to be hunted at daybreak; Gwenhwyvar asks to see and hear the hunt; Gwalchmai proposes that whoever takes the stag may cut off its head and give it to a chosen lady, and Arthur grants this.

After the report and preparation, horns sound, the assembly gathers to Arthur, and they take the road to the Forest.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2685-2771 confidence: medium

Geraint asks the dwarf the knight's identity; the dwarf refuses and strikes him, coloring Geraint's scarf with blood. Geraint considers drawing his sword but restrains himself because he lacks arms against the armored knight.

After being struck and publicly denied access to the knight, Geraint leaves Gwenhwyvar and follows the knight to seek arms and an encounter.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3111-3183 confidence: high

The envoys report that Erbin is heavy, feeble, and aging; neighboring chiefs covet his lands, and he asks that Geraint return to protect his possessions and learn his boundaries.

Ambassadors request Geraint's return because his father is aging and neighboring chiefs threaten the land; Arthur advises Geraint to go to his own dominions and defend his boundaries.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3111-3183 confidence: medium

Arthur explains the embassy to Geraint; Geraint agrees to do Arthur's will; Arthur counsels him to return to his dominions with chosen companions, and Gwenhwyvar considers provision and companions for Enid.

Arthur advises Geraint to take chosen companions with him, and Gwenhwyvar considers companions and provision for Enid.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3263-3311 confidence: medium

Geraint thinks Enid spoke because she loved another man and wanted other society; troubled, he calls his squire and orders his horse and arms prepared.

After hearing Enid’s words, Geraint orders horse and arms prepared and declares she will not return until she knows whether he has lost his strength.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3263-3311 confidence: high

Enid laments that she may be the cause that Geraint's arms and breast have lost their glory and warlike fame; her tears fall on his breast and, with her words, awaken him.

Enid's lament and tears awaken Geraint; he interprets them as desire for another man and immediately orders horse and arms prepared, requiring Enid to accompany him in poor riding dress.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3313-3397 confidence: high

Geraint tells Erbin he is going on a quest and is uncertain of his return; Erbin questions the sudden departure and blesses him.

Geraint announces that he is going on a quest and does not know when he will return.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3313-3397 confidence: high

Geraint tells Erbin he is going on a quest of uncertain duration and asks him to look after his possessions; Erbin questions the sudden departure, calls him his son, and blesses him.

Geraint states he is going on a quest and does not know when he may return before setting out with Enid.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3398-3468 confidence: medium

Geraint says he desires silence and orders Enid to hold her peace; she agrees while saying she may hear fierce words against him.

The travelers move through wilderness, plain, vast wood, night encampment, river, and open country, encountering threats and deprivation along the way.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3551-3606 confidence: medium

At midnight Enid prepares Geraint's armour, warns him of the Earl's words and intentions, and lights a candle while Geraint dresses.

Enid warns Geraint at night, he arms himself, pays the host, and leaves the town by a different route.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3551-3606 confidence: high

At midnight Enid prepares Geraint's armour, warns him of the Earl's words and intention, Geraint arms himself, and Enid lights a candle.

Enid warns Geraint at midnight, he arms himself, and he leaves town by a different route with the host's help.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3678-3757 confidence: medium

"through the blood and sweat, Geraints armour cleaved to his flesh"; Geraint stands under a tree against the sun, and the maiden stands under another tree.

Geraint is wounded but says he seeks adventures and goes where he chooses; he repeatedly resists being brought to Arthur and asks leave to depart.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 confidence: high

The party reaches a fork; a man on foot warns that one road leads below to a hedge of mist, enchanted games, and the court of Earl Owain, and that no one who has gone there has returned; Geraint chooses the lower road.

A roadside figure warns that one road leads to a place from which no one returns, yet Geraint declares that he will take that lower road.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 confidence: high

At a divided road, a man warns that one way leads to “a hedge of mist,” “enchanted games,” and a place where “no one who has gone there has ever returned”; Earl Owain’s court is there.

A man warns that one road leads to a hedge of mist and enchanted games from which none return, and Geraint deliberately chooses that lower road.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4023-4092 confidence: medium

The lady asks the king about concealed children; the king summons his son; the stepmother declares that the youth must obtain Olwen, daughter of Yspaddaden Penkawr, and the father directs him to seek Arthur's boon.

The father tells the youth that Arthur is his cousin and instructs him to go to Arthur and ask for the matter as a boon.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4023-4092 confidence: medium

The youth rides toward Arthur's palace on a richly adorned steed, carrying silver spears, a gold sword, and an ivory horn, accompanied by two greyhounds and wearing or bearing purple cloth, golden apples, and other gold ornaments.

The youth's horse, weapons, dogs, cloth, apples, and gold ornaments are described in lavish and extraordinary terms as he approaches Arthur's palace.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4023-4092 confidence: high

The father says Arthur is the youth’s cousin and tells him to go to Arthur, cut his hair, and ask the matter as a boon.

The father identifies Arthur as the youth’s cousin and sends the youth to Arthur to request the matter as a boon; the youth then rides toward Arthur’s palace.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 confidence: high

Arthur says he has not heard of the maiden or her kindred, sends messengers throughout his dominions for a year, receives no knowledge of Olwen, and is challenged by Kilhwch; Kai says they will not part until the maiden is either disproved or obtained.

Arthur does not know Olwen, a year-long search fails, and Kai commits the party to continue until the maiden is obtained or shown not to exist.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5165-5254 confidence: medium

Arthur asks Odgar for Diwrnach Wyddel's cauldron; Odgar commands Diwrnach to give it, but Diwrnach refuses, and Arthur travels to Ireland in Prydwen.

Arthur travels by ship to Ireland and later pursues Twrch Trwyth and the young pigs as they cross the sea toward Wales.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5165-5254 confidence: medium

Arthur's embassy asks Odgar for Diwrnach Wyddel's cauldron; Odgar commands it be given, Diwrnach refuses, and Arthur travels in Prydwen to Ireland and again demands the cauldron.

Arthur enters Prydwen to go to Ireland and later uses Prydwen with his host, horses, and dogs to pursue Twrch Trwyth across the sea toward Wales.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1086-1177 confidence: medium

Owain cooks a roebuck by the fire, gives the rest to the lion, hears sighs, and learns that Luned, handmaiden of the Countess of the Fountain, is imprisoned in a stone vault and condemned unless Owain son of Urien rescues her.

Luned says the knight from Arthur's court married the Countess, departed for Arthur's court, did not return, and that Luned is condemned unless he returns to deliver her.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 352-444 confidence: high

Kynon describes himself as an only son, aspiring and daring, who completed adventures in his own country, equipped himself, and journeyed through deserts and distant regions.

Kynon says he had accomplished the adventures in his own country, equipped himself, and set forth through deserts and distant regions.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 352-444 confidence: high

Kynon says he was his parents’ only son, exceedingly aspiring and daring; after completing local adventures he equips himself and travels through deserts and distant regions to a fair valley with equal-growth trees, a river, and a path.

Kynon says he finished the adventures in his own country, equipped himself, and set out through deserts and distant regions.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 527-624 confidence: high

Kynon remarks that the adventure is within Arthur's dominions; Owain proposes discovering the place, Kai speaks skeptically, Gwenhwyvar rebukes Kai, Arthur wakes, and after the meal Owain prepares horse and arms.

After hearing Kynon's story, Owain prepares his horse and arms, leaves at dawn, and follows the described route to the valley and castle.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 527-624 confidence: high

Kynon says no one else has found the adventure in Arthur's dominions; Owain proposes to discover it, Kai criticizes him, Gwenhwyvar rebukes Kai, Arthur wakes, the household eats, and Owain prepares horse and arms.

After hearing Kynon's account, Owain proposes to seek the place, prepares his horse and arms, and leaves at dawn.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 713-797 confidence: medium

Luned tells the Countess that her possessions can only be preserved by warfare and arms, that the fountain must be defended, and that only a knight of Arthur's household can defend it; she promises to go to Arthur's Court and return with a warrior.

Luned promises to go to Arthur's Court and return with a warrior who can guard the fountain.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: high

Arthur is sorrowful over losing Owain for three years; Gwalchmai advises that Arthur and his household can avenge, free, or bring Owain back, and Arthur accepts this plan.

Arthur grieves over Owain’s long absence and sets out with his household, guided by Kynon, to avenge, free, or bring Owain back.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 898-994 confidence: medium

At Caerlleon upon Usk, a damsel on a foaming bay horse with gold fittings, dressed in yellow satin, takes Owain's ring and denounces him as deceiver, traitor, faithless, disgraced, and beardless.

After the damsel's accusation and his remembrance of the adventure, Owain leaves court for distant places and uncultivated mountains, becomes wasted, and lives with wild beasts.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 898-994 confidence: high

Owain remembers his adventure, becomes sorrowful, leaves court, wanders through distant places and uncultivated mountains, his clothing and body deteriorate, and he feeds with wild beasts until weakness prevents it.

After the damsel's reproach, Owain avoids court, wanders in distant and uncultivated places, lives and feeds with wild beasts, and physically wastes away.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 996-1084 confidence: high

Owain departs despite requests from the Countess and her subjects, choosing to wander through distant lands and deserts.

After restoring the Countess's position, Owain refuses to remain and chooses to wander through distant lands and deserts.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 996-1084 confidence: high

Owain departs despite requests that he stay and chooses to wander through distant lands and deserts.

After recovering the Countess's position, Owain refuses to remain and chooses to wander through distant lands and deserts.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8142-8238 confidence: medium

In his dream Maxen journeys toward a river source, reaches the highest mountain in the world, crosses into fair regions, and sees great rivers, a city, a castle, and a fleet at a river mouth.

The dream route passes from a familiar river valley over an immense mountain, across sea in a remarkable ship, over a whale-bone bridge, and onward to an island castle.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8142-8238 confidence: medium

In the heat, Maxen falls asleep; attendants set shields on spears to shade him and place a gold-enamelled shield under his head.

Maxen's sleeping vision sends him along a long itinerary through river, mountain, sea, islands, and finally into a richly adorned castle hall.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8240-8329 confidence: high

The emperor tells the wise men of Rome that he saw a maiden in a dream and has no life, spirit, or existence because of her; they advise sending messengers for three years to the three parts of the world to seek the dream.

Counsellors advise sending messengers throughout the world; the messengers depart, search, find the maiden, and return to guide the emperor.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8331-8429 confidence: medium

Maxen stays in Britain seven years; Roman custom says an emperor who remains abroad more than seven years does so to his overthrow and will not return to Rome.

Roman custom says an emperor who stays in other lands more than seven years remains to his overthrow and will not return to Rome; Maxen then faces a rival emperor and marches back.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1243-1313 confidence: high

Peredur's mother, solicitous for her only son, removes him to deserts and unfrequented wildernesses with non-warrior company and forbids horses or arms near him.

Peredur, previously kept from horses and arms in the wilderness, resolves to follow the knights, prepares a mount, receives leave and counsel, and is directed toward Arthur's Court.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1243-1313 confidence: high

Peredur tells his mother the men are honorable knights, not angels; she swoons, and Peredur takes a bony piebald horse and imitates saddle and trappings with a pack and twisted twigs.

Peredur prepares a horse and his mother instructs him to go to Arthur's Court before he rides forth.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1315-1346 confidence: medium

Peredur mounts a horse, takes sharp-pointed forks, and journeys two days and nights through woody wildernesses and desert places without food or drink.

Peredur leaves on horseback and undergoes a two-day-and-two-night passage through wilderness and desert without food or drink before reaching the tent in the glade.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1315-1346 confidence: high

Peredur mounts a horse with sharp-pointed forks, rides for two days and nights through wilderness and desert without food or drink, then sees a glade and a tent that he takes for a church and prays to.

Peredur rides forth and spends two days and two nights in wilderness and desert places without food or drink before reaching the glade.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1348-1429 confidence: medium

Owain removes the armor, offers horse and armor and Arthur's knighthood; Peredur refuses to return, sends the goblet to Gwenhwyvar, vows service to Arthur, and says he will not come to court until he confronts Kai for injuring the dwarf and dwarfess.

After winning the fight and being offered knighthood, Peredur refuses to come to Arthur's court until he has encountered Kai over the injury done to the dwarfs.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1531-1610 confidence: high

Peredur rides forth, enters a wood, hears a cry, and sees an auburn-haired woman beside a saddled horse and a corpse; her attempt to lift the corpse onto the horse fails and she laments.

Peredur rides forth with permission, remains away from Arthur's court, and moves through successive woods and encounters.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1531-1610 confidence: medium

The woman calls Peredur accursed, says his mother died from anguish after he rode forth against her will, identifies the dwarf and dwarfess as his parents' dwarfs, calls herself his foster-sister, names the corpse as her husband, and says he was slain by the knight in the glade.

The foster-sister says Peredur's mother died after he rode forth against her will, and Peredur sends word that he will not return to Arthur's Court until he has avenged the insult to the dwarf and dwarfess.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1612-1692 confidence: medium

Peredur asks leave to go, says love for the maiden kept him there, identifies himself as Peredur son of Evrawc from the North, and promises to protect her if she is in trouble or danger.

After establishing the maiden’s rule, Peredur asks to leave, identifies himself, and promises future protection if she is in danger.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 confidence: medium

Peredur crosses a desert without dwellings, hears of a serpent lying on a gold ring and preventing habitation for seven miles, fights and kills the serpent, and takes the ring.

Peredur rides through an uninhabited desert tract before reaching the habitation and serpent episode.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 confidence: medium

Arthur is at Caerlleon upon Usk, goes hunting, and Peredur's dog kills a hart in a desert place; Peredur sees signs of a dwelling and approaches it.

Peredur leaves the hunt for a remote hall where a maiden warns that the host kills visitors and intercedes for him.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 confidence: medium

A maiden offers Peredur riches from the black man's treasure and a choice among maidens; Peredur replies that he did not come to woo and does not desire goods.

Peredur repeatedly says he did not come to woo and refuses or defers offered wealth, women, marriage, and kingdom while continuing forward.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2298-2357 confidence: high

Gwalchmai vows he will not rest until he has tested whether he can release the maiden, and many of Arthur's household join him.

Gwalchmai vows not to rest until he attempts the maiden's release, and Peredur vows not to rest until he learns the lance's meaning; they later equip themselves and set out.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 confidence: high

The king offers Peredur marriage to his daughter, half the kingdom, and the two Earldoms; Peredur says he seeks tidings of the Castle of Wonders, and the maiden directs him over a mountain to a lake with the castle in its middle.

Peredur declines the king's offer of daughter, half kingdom, and Earldoms, stating instead that he seeks news of the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 confidence: medium

The king salutes Peredur, offers rewards including his daughter, half the kingdom, and the two earldoms. Peredur refuses wooing and says he seeks tidings of the Castle of Wonders.

The king offers Peredur his daughter, half the kingdom, and the two earldoms, but Peredur says he did not come to woo and instead seeks the Castle of Wonders.
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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 5881-5976 confidence: high

Pwyll is lord of the seven Cantrevs of Dyved at Narberth and sets out to hunt in Glyn Cuch, releasing dogs and sounding the horn.

Pwyll departs to hunt, becomes separated, encounters extraordinary hounds, and meets Arawn of Annwvyn, who sends him onward to Annwvyn.
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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 5881-5976 confidence: medium

Arawn says that Havgan, a king of Annwvyn whose dominions are opposite his, is always warring against him.

Pwyll agrees to leave his own kingdom and go to Arawn's dominions for a year in order to resolve Arawn's conflict with Havgan.
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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: high

Bendigeid Vran reads the letter, grieves over Branwen's woes, summons the island, complains of his sister's grief, and the council resolves to go to Ireland.

Bendigeid Vran responds to Branwen's suffering by summoning forces and resolving to go to Ireland with a host.
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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 6843-6935 confidence: medium

Bendigeid Vran commands that his head be cut off and buried at the White Mount facing France; he foretells seven years feasting at Harlech with Rhiannon's birds and eighty years at Gwales with the uncorrupted head until a door is opened.

Bendigeid Vran foretells seven years of feasting at Harlech with Rhiannon's birds, then eighty years at Gwales until a door is opened, after which the company must depart to bury the head.
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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: high

The four search the hall, castle, sleeping-place, mead-cellar, and kitchen and find no people; they find wild beasts in the land and survive on hunted prey and wild honey for two years before becoming weary.

After two years in the desolated land, Manawyddan proposes leaving for Lloegyr to seek a craft for support.
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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: medium

After provisions are gone, the four live on hunting prey and wild honey for two years; Manawyddan then proposes going to Lloegyr to seek a craft for support.

After growing weary in the emptied land, Manawyddan proposes going to Lloegyr to seek a craft, and at Hereford he makes saddles and blue-enamel housings.
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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 7114-7206 confidence: medium

After receiving warning, Pryderi advises killing the boors, but Manawyddan says fighting would bring evil fame and prison, and advises going to another town.

Manawyddan repeatedly counsels leaving hostile towns rather than killing townsmen, and the group departs.
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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 7114-7206 confidence: high

After warning, Pryderi counsels killing the hostile townsmen, while Manawyddan advises leaving to avoid evil fame and imprisonment; the four go to another city.

Pryderi urges slaying hostile townsmen, but Manawyddan repeatedly advises leaving, and the companions move from town to town and then from Lloegyr to Dyved.
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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 7208-7299 confidence: medium

Manawyddan says they should not remain because they have lost their dogs and cannot get food; he and Kicva go to Lloegyr, where he chooses shoemaking as his craft.

Manawyddan and Kicva leave for Lloegyr because of loss and lack of food, then return to Dyved after the plot against him.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 confidence: medium

Taliesin continues his flight as a fierce hull, bristly boar, and white grain of wheat on a hempen sheet; he says he was thrown into a dark leathern bag, sent adrift on a boundless sea, and set at liberty by the Lord God.

Taliesin says he was thrown into a dark leathern bag and sent adrift on a boundless sea before being set at liberty by God and later nursed.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 confidence: medium

Taliesin says he will journey to a gate, enter a hall, sing, speak, silence royal bards, and free Elphin.

Taliesin states that he will journey to the hall, confront the royal bards, and free Elphin from tyrants' bonds.
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The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5389-5450 confidence: medium

Iorwerth raids Loegria, killing inhabitants, burning houses, and taking prisoners; Madawc and the men of Powys decide to station one hundred men in each of three commots to seek him.

Madawc sends men across Powys to seek Iorwerth after his raid; Rhonabwy is one of the searchers who travels as part of this effort.
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The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5389-5450 confidence: medium

Madawc and the men of Powys decide to place one hundred men in each of three commots to seek Iorwerth; the search extends across named areas.

Madawc and the men of Powys station searchers in three commots, and Rhonabwy is named as one of the men upon the quest.
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egyptian

Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 177 / EMERGENCE OF THE MORAL SENSE 179 / EMERGENCE OF THE MORAL SENSE 181 / EMEBGENCE OF THE MORAL SENSE 183; lines 6832-6924 confidence: high

"None cometh from thence / That he may tell (us) how they fare" and the living must also depart to the place where they have gone.

The passage repeatedly states that none returns from the place of the dead to report their fate, and that the living also must depart there.
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Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 181 / EMEBGENCE OF THE MORAL SENSE 183 / EMERGENCE OF THE MORAL SENSE 185 / EMERGENCE OF THE MORAL SENSE 187; lines 7034-7111 confidence: medium

"Remember thou the day / When thou art dragged / To the land of . . . / [Follow thy desire] wholly. / There is none that returns again."

The admonition speaks of being dragged to a land and declares that none returns again.
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Development of Religion and Thought in Ancient Egypt LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145; lines 5405-5484 confidence: medium

The dead king may be identified with Horus and march from Buto with Isis before him, Nephthys behind him, and Upwawet opening the way.

The dead king marches from Buto while divine figures accompany him and Upwawet opens the way.
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Development of Religion and Thought in Ancient Egypt TEE ORIGINS 27 / TEE ORIGINS 47 / LECTURE II / LIFE AFTER DEATH 61; lines 1889-1957 confidence: high

The passage reports death formulas such as "he goes to his ka," says Osiris likewise "goes to his ka," and describes the dead as those who have gone to their kas.

The passage reports formulas in which the death of a man, Osiris, and the dead generally is expressed as going to the ka.
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Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 351 / THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355 / THE AOE OF PERSONAL PIETY 357; lines 13357-13432 confidence: medium

The wife deceives Anubis with a distorted version of the affair; Anubis lies in wait to slay Bata, but Bata is warned by his cattle, flees, and is pursued.

Bata is warned by his cattle and flees from Anubis's pursuit.
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Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355 / THE AOE OF PERSONAL PIETY 357 / THE AGE OF PERSONAL PIETY 369; lines 13435-13502 confidence: high

The Sun-god cuts off the brothers with a crocodile-filled torrent; Bata invokes him as judge and announces his departure to the Valley of the Cedar, with a beer-jar commotion as Anubis's sign to help him.

Bata says he must depart to the Valley of the Cedar and later lives there as a hunter.
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Development of Religion and Thought in Ancient Egypt THE CORRUPTION OF MEN / EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197; lines 7459-7596 confidence: medium

The commentary says the man longs for death as glad release, the soul yields, and he enters the shadow to be with “those who are yonder.”

The passage says the man longs for the glad release death affords, enters the shadow, and passes on to be with those who are yonder.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty IXTH DYNASTY / THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR; lines 1040-1143 confidence: high

The wise servant reports safe return from Wawat and Senmut, urges his lord to wash and tell the majesty, and the lord warns that speech can save or shame a man and should be quiet.

The frame stresses safe return from Wawat and Senmut, and the embedded tale includes a foretold return from the isolated island to the sailor's home.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty IXTH DYNASTY / THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR; lines 1145-1157 confidence: high

The speaker smiles, says the narrator's goods are common incense, identifies himself as prince of Punt with perfumes, mentions the promised oil as uncommon on the isle, and says that after departure the narrator will never again see the isle because it will be changed into waves.

The speaker predicts the narrator's departure, and the ship later draws near as previously told.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1276-1350 confidence: high

The speaker turns south, away from the palace, while uncertain whether war has been declared and not wishing to live after the sovereign.

The speaker turns away from the palace, flees on foot, hides near a frontier fortress, travels by night, and eventually reaches Adim.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1352-1446 confidence: high

The Prince of Tenu reassures Sanehat, places him before his children, marries his eldest daughter to him, and grants him choice land.

Sanehat is far from Egypt, receives protection, marriage, land, rank, and prosperity, and later describes himself as one who once fled as a fugitive.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1448-1535 confidence: high

The order says Sanehat has passed through strange lands from Adim to Tenu and reassures him that the queen is flourishing in the palace with her children in the chambers.

The passage repeatedly refers to Sanehat’s flight through strange or foreign lands and his movement from country to country.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1448-1535 confidence: medium

Sanehat asks the king to bring Maki, Kenti-au-ush, and Tenus as witnesses, says Tenu belongs to the king like his dogs, and describes the flight as unplanned and dreamlike.

Sanehat says the flight was not in his heart, was like the leading of a dream, and that his god commanded and drew him on.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1634-1723 confidence: high

The editor identifies Sanehat's sudden panic after Amenemhat's death as difficult to explain, then proposes that Sanehat may have been Amenemhat's son by a concubine and feared Usertesen as a potential threat.

Sanehat's panic after Amenemhat's death is followed by hiding, rapid travel, Nile crossing, passing guards, and movement into the eastern desert.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1725-1824 confidence: high

The passage identifies Adim as likely Edom or southeast Syria, locates it near upper Tenu/Rutennu and Palestinian hill country, and contrasts hill and plain populations.

Sanehat is said to have fled to Adim and settled in Amuanshi outside Egypt.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR / THE FAREWELL; lines 1160-1236 confidence: medium

The sailor bows before the island master, receives perfumes, woods, kohl, incense, ivory, baboons, apes, and other precious things, loads them into the ship, and prays for him.

The sailor bows to the island master, receives precious goods, loads them into the ship, prays for the giver, and leaves from the shore.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE SHIPWRECKED SAILOR / THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT; lines 1239-1273 confidence: high

Sanehat is standing nearby, hears the voice while the message is spoken, flees far away, and feels his heart beating, arms failing, and limbs trembling.

Sanehat overhears the message, experiences fear and bodily trembling, flees, and hides between two bushes.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 863-925 confidence: medium

Pharaoh makes the son heir of all the land, later flies up to heaven; the heir summons nobles, says he will reveal what happened to him, and judges the wife.

After making the son heir and after many years, Pharaoh is said to fly up to heaven.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE TAKING OF JOPPA / REMARKS / THE DOOMED PRINCE / REMARKS; lines 461-541 confidence: high

The prince goes out of Egypt to the chief of Naharaina; the commentary treats Naharaina as a frontier state reflecting the period after XVIIIth Dynasty Asiatic conquests.

The prince leaves Egypt and goes to the chief of Naharaina, identified as a frontier state.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1366-1458 confidence: high

Na-nefer-ka-ptah insists on going to Koptos for the book despite Ahura's warning, asks the king for the royal boat, and travels south with Ahura and Mer-ab.

Na-nefer-ka-ptah undertakes a journey to Koptos specifically to fetch the book, using the royal boat and magical means to reach its hidden place.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XVIIITH DYNASTY / THE TAKING OF JOPPA / REMARKS / THE DOOMED PRINCE; lines 335-426 confidence: high

The grown child asks why he is kept confined, says he is fated to three evil fates, asks to follow his desire, receives arms and his dog, and travels northward through the desert to Naharaina.

The grown youth asks to follow his desire despite the three fates and is permitted to travel with arms and his dog.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS.; lines 2655-2726 confidence: medium

Ra hides from the gods and the throne in the Boat of Millions of Years is empty; Isis tells Horus that the great god must swear to give his two eyes.

Ra hides himself from the gods, and the throne in the Boat of Millions of Years is empty.
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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 6074-6141 confidence: medium

The ass is identified with Typhon because of colour, stupidity, and sensuality; Typhon is said to have fled from Horus for seven days on an ass; Ochus, nicknamed the Ass, slew Apis.

Typhon is said to escape from Horus by a flight of seven days on an ass.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1814-1894 confidence: medium

The narrative is introduced as Isis's account of troubles; Set murders Osiris, confines Isis, and Thoth advises the pregnant Isis to hide, bear her child secretly, and expect him to inherit his father's throne.

The pregnant Isis escapes Set's confinement with Thoth's help and travels with the Seven Scorpion-goddesses to the Reed Swamps region.
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Legends of the Gods: The Egyptian Texts, edited with Translations LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND.; lines 552-638 confidence: high

Ra tells Nut he will leave the world and ascend into heaven; he prepares a place, commands the Field of Peace into being, then commands reeds and brings the Field of Reeds into being, which the passage identifies as part of the Egyptian Elysian Fields.

Ra declares that he will leave this world and ascend into heaven, and those who would see his face must follow him there.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE HISTORY OF CREATION--B. / THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / CHAPTER I.; lines 2344-2377 confidence: high

The deity says he is departing from men, that anyone who would see him must come after him, then commands that men be gathered and an abode for multitudes made ready.

The deity states that he is departing from men and that one who would see him must come after him.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV.; lines 1364-1442 confidence: high

Khensu Pa-ari-sekher receives the magical power, is placed in his boat, and sets out for Bekhten accompanied by five smaller boats, chariots, and horses.

After receiving sa, Khensu Pa-ari-sekher is placed in his boat and sets out for Bekhten with five smaller boats, chariots, and horses.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV.; lines 1445-1475 confidence: medium

Khensu Pa-ari-sekher arrives in Bekhten after a seventeen-month journey and is cordially welcomed by the Prince.

Khensu Pa-ari-sekher journeys to Bekhten, is held there through his statue, and ultimately returns to his Egyptian temple in peace.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN.; lines 3683-3782 confidence: medium

His Majesty commands Khensu Pa-ari-sekher-em-Uast to set out in a great boat, accompanied by five smaller boats, chariots, and many horses on both sides.

The god is commanded to journey in a great boat with five smaller boats, chariots, and many horses, and later arrives in Bekhten after a long travel period.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER II. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER III.; lines 2421-2448 confidence: medium

Seb is to make writings for serpent nests so they do not cause injury; the speaker says he is removing himself yet will shine, and appoints Seb father to them forever.

The divine speaker says he is removing himself from them but will shine upon them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMNS TO RA 335 / HYMN TO RA 337 / THE PRAISES OF RA 339 / THE PRAISES OF RA 341; lines 15120-15211 confidence: medium

Ra "goest in and comest out ... to thy hidden Circle," is a "Soul who departeth at his appointed time," and is the "Soul One, who avengeth his children."

Ra goes in and out of the hidden Circle and is called a Soul who departs at an appointed time.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA IS POISONED 361 / ISIS THE ENCHANTRESS 363 / THE SUN-GOD RA 365 / THE SUN-GOD RA 367; lines 16279-16320 confidence: medium

Mankind sees Ra on Nut's back, feels remorse, wants his blaspheming enemies slain, and men go out with bows and spears; Ra says their sins are forgiven because sacrificial slaughters have removed the murders committed by his enemies.

Ra does not tarry among mankind and later raises himself into the sky, where he makes a kingdom.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TWELFTH DIVISION OF THE TUAT / FIRST HOUR OF THE NIGHT 205 / BOOK OF THE UNDERWORLD / FIRST HOUR OF THE NIGHT 207; lines 9544-9672 confidence: medium

First Hour dwellers include apes opening the doors of the drrit, beings for singing praise to Ra and piloting his boat, many unknown celestial beings, and dead souls waiting to enter Ra’s boat and continue the journey.

Apes open the doors of the drrit to the god as Ra begins the night journey from earth into the western horizon region.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN / HYMN TO ATEN; lines 4187-4265 confidence: high

Aten rises in his creations as “the living Aten” and “dost rise, and dost shine, and dost depart on thy path, and dost return.”

The living Aten rises, shines, departs on his path, and returns, and is visible above the earth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO ATEN / HYMN TO ATEN 79 / ATEN WORSHIP 81 / AMEN-HETEP IV. 83; lines 4463-4546 confidence: high

Khut-Aten declined during Tut-ankh-Amen and Ai's reigns; the population left gradually, workers departed to Thebes and other cities, the city became deserted, and people carried off white limestone blocks from the temple and houses for building.

Khut-Aten's population leaves, workers depart to other cities, the city becomes deserted, and Aten's followers are scattered.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 27158-27325 confidence: low

“Isis, mysteries of, ii. 217; sorrows of, Egyptian text, ii. 222-240; wanderings and troubles of, ii. 206 ff.”

The index refers to the “wanderings and troubles” of Isis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHENSU NEFER-HETEP 37 / NEFER-HETEP. / PRINCESS OF BEKHTEN 39 / PRINCESS OF BEKHTEN 41; lines 2456-2488 confidence: medium

The Prince recognizes Khensu's power and plans to keep him; Khensu stays for three years, four months, and five days, then departs from his shrine and returns to Egypt as a golden hawk.

The Prince of Bekhten attempts to keep Khensu; Khensu remains for three years, four months, and five days, then returns to Egypt.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-SHU 67 / ATEN WORSHIP 69 / THI AND AMEN-HETEP III. / AMEN-HETEP IV. (KHU-EN-ATEN) 71; lines 3916-4006 confidence: medium

The priests of Amen-Ra cannot tolerate the new god Aten and his worship in Thebes, and relations with the king become strained.

The king leaves Thebes after conflict with Amen-Ra's priesthood and takes up residence in a new Aten-centered capital.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 201 / CHAPTER XIII / ISIS 203 / TSIS 205; lines 11724-11826 confidence: medium

The passage turns to Metternich stele texts for Isis's troubles after Osiris's death; Isis says she came from the house where Set had placed her, and Budge interprets this as Set murdering Osiris and confining the widow and child.

Isis leaves the house where Set had placed her at eventide, accompanied and guided by seven scorpion helpers.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SET AND BABA 247 / KINGDOM OF SET / FIGURES OF SET 251 / SET AND THE ASS 253; lines 14994-15077 confidence: medium

A reported tale says Typho escaped battle on an ass after seven days, reached safety, and begat Hierosolymus and Judaeus; the passage connects this to Jewish history about Moses' flight and Jewish settlement.

The reported tale says Typho escaped from battle on an ass after a flight of seven days and reached safety.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219 / ISIS AND THE VIRGIN MARY 221 / SORROWS OF ISIS 223; lines 12619-12682 confidence: medium

The speaker says, “I came forth at the season of evening,” and that seven scorpions came forth before the speaker and continued at the speaker’s side.

The first-person speaker comes forth at evening while seven scorpions come forth before the speaker and accompany the speaker.
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The Literature of the Ancient Egyptians AUTOBIOGRAPHICAL LITERATURE / THE AUTOBIOGRAPHY OF UNA / THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT; lines 4688-4755 confidence: medium

"I followed my Lord when he sailed to the South to overthrow his enemies in the four countries of Nubia." Ameni also identifies himself as a duke's son, seal-bearer, and troop captain.

Ameni repeatedly sails south on royal missions and returns safely with his troops and cargo.
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The Literature of the Ancient Egyptians CHAPTER IX / AUTOBIOGRAPHICAL LITERATURE / THE AUTOBIOGRAPHY OF UNA / THE AUTOBIOGRAPHY OF HERKHUF; lines 4565-4638 confidence: medium

Merenra sends Herkhuf with his father Ara to Amam to open a road; Herkhuf says he completes the journey in seven months and returns with gifts and great praise.

Herkhuf is repeatedly sent by the king to Amam or southern routes and returns with gifts, offerings, valuable products, and royal reception.
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The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 5806-5877 confidence: high

Khuenanpu, peasant of Sekhet-hemat, has a wife named Nefert; he plans to go down into Egypt for food, Nefert measures eight measures of grain, and he divides the grain for household and travel use.

Khuenanpu leaves home for Egypt after arranging food for his wife and children and preparing provisions for his journey.
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The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 6275-6359 confidence: high

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

Unu-Amen sets out on a dated journey to bring back wood for the holy Boat of Amen-Ra.
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The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 6361-6443 confidence: medium

The narrator passes nineteen days in Byblos while the governor sends daily messages saying, "Get thee gone out of my harbour."

The governor repeatedly orders the narrator to leave the harbor, but when the narrator finds an Egypt-bound ship, officials order him and the ship to remain until morning.
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The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 6538-6631 confidence: high

The narrator goes to the beach, sees eleven ships belonging to Tchakar-Bal, and an order is issued to stop him and prevent any ship carrying him to Egypt.

The narrator sees ships ready to sail, is stopped from departing for Egypt, weeps, and compares his situation to birds returning to Egypt and cool water.
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The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 6633-6673 confidence: medium

In the morning the governor assembles people on the quay, questions the Tchakaru, hears that they seek broken ships and sailors, and says he cannot detain the ambassador of Amen longer before sending him away.

The governor says he cannot detain the ambassador any longer, has him embark in a ship, and sends him away from the sea-coast.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9845-10165 confidence: medium

"Ship ... wreck of"; "Shipwrecked traveller, story of"; "Storm"

The index lists a ship, a shipwreck, a storm, and the 'Shipwrecked traveller, story of'.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5334-5427 confidence: high

An army under the eldest son Usertsen returns from the Land of the Themehu; palace officers send messengers to inform him and tell him to return with his bodyguard without the army generally knowing.

The king's death and secret communications are followed by Sanehat's panic, flight from the Palace, concealed travel, and residence in foreign regions.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5517-5582 confidence: medium

The narrator says God prospered the fugitive who made Him his support; he contrasts past wandering, hunger, naked flight, and self-service with present wealth, fine clothing, servants, house, estate, and honor in the Great House.

The narrator describes having fled from his country as a hungry, naked wanderer in a strange land, then becoming wealthy and established.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5584-5653 confidence: medium

The royal command of Amenemhat/Kheperkara, son of Ra, is sent to the follower Sanehat and recalls his travels from country to country, including Qetem and Thennu.

The letter recalls Sanehat’s travel from country to country, and Sanehat’s reply describes a flight made in ignorance into foreign lands.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5655-5743 confidence: medium

Sanehat says his flight was caused by ignorance, was not wilful, seemed like a dream of being in another region, and was ordained and guided by God.

Sanehat says his flight was not wilful, resulted from ignorance and bodily terror, and was ordained or done by God.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3185-3266 confidence: high

Introductory frame: Osiris reigned on earth in human form; Set, his jealous twin-brother, killed him, tried to usurp Egypt, and placed Isis in his house; Isis, under Thoth’s protection, escaped with her unborn child. The frame says the legend concerns her wanderings and the death and revivification of Horus.

Isis escapes Set’s dwelling with her unborn child, receives Thoth’s counsel to hide, and proceeds on a protected journey.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3398-3463 confidence: high

The god sets out for Bekhten in a boat accompanied by five smaller boats, chariots, and horses; after seventeen months he is welcomed by the Prince of Bekhten and nobles with homage and joy.

The god is sent from Egypt to Bekhten by boat and escort, remains abroad, and later returns safely to his Egyptian temple with gifts.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6766-6813 confidence: high

Bata tells Anpu to wait until the Disk rises, says he will enter judgment with him in the Sun-god's presence, refuses to live with him again, and says he is going to the Valley of the Acacia.

Bata says he will never again live where Anpu is and announces that he is going to the Valley of the Acacia.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6815-6884 confidence: high

At dawn under Ra-Harmakhis, Bata confronts Anpu, says he was falsely represented by Anpu's wife, swears by Ra-Harmakhis, and wounds himself with a reed-cutting knife.

The younger brother Bata says Anpu's wife misrepresented events, Anpu pursued him with a knife, and Bata separates from Anpu by departing to the Valley of the Acacia.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 7022-7108 confidence: high

The shipwrecked traveller begins his account of journeying to the king's copper mines in a ship 150 cubits long and 40 cubits broad, crewed by 150 chosen Egyptian sailors skilled at reading sky and land.

The traveller journeys by sea to the king's copper mines; a storm and wave destroy the ship and crew, while he alone survives by seizing a plank.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1813-1899 confidence: medium

The Hermetic books identify Khu with intelligence and Ba with soul; death releases the Khu to heaven, while the soul goes to judgment for punishment or happiness according to deserts.

The body is described as a prison-house that dims the intelligence until death releases it.
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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

The Edfu legends describe the followers as smiths armed with iron weapons who conquered Egypt, fought many battles, pursued enemies by ship down the Red Sea, and returned in triumph to Edfu.

Horus and his followers take ship, pursue the enemy down the Red Sea, strike a final blow near Berenicê, and return across the desert in triumph to Edfu.
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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 2597-2682 confidence: medium

After Amon’s priests prevail, Khu-n-Aten leaves the ancestral capital with State archives and adherents, builds a new city at Tel el-Amarna, raises a temple and palace, introduces new art, plants Nile gardens, builds desert roads, and teaches the new faith.

Khu-n-Aten leaves his fathers’ capital with archives and adherents, builds a new city, and raises a temple to the new God there.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4102-4185 confidence: medium

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

Osiris departs from Egypt to subdue the world by peaceful arts and leaves Isis to govern.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4927-5004 confidence: medium

Chapter 64 sums formulae enabling the dead person's soul to quit the body safely and is traditionally said to have been discovered under Thoth's feet in the temple of Eshmunên, written in lapis-lazuli letters on an alabaster tablet.

The soul can quit the body safely and leave its mummy before moving in the other world.
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melanesian

The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 5075-5163 confidence: medium

The candidate is fetched; when he leaves his mother, sisters, and other female relatives, they cry as if he were leaving for a long time, and the account says that formerly they sometimes never saw him again.

The candidate leaves his mother, sisters, and other female relatives, who cry as if he will be gone a long time, before he is taken into the bush.
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The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 5489-5586 confidence: high

After the motar’s father and mother go to the garden-ground, Wetmatliwo asks her to sweep the village square and chant his song; he dances back repeatedly, his decoration is divided from him, he runs to the pit from which he came out, stands in it, and sinks.

Wetmatliwo determines to forsake the motar, dances away, goes to the pit from which he had come, and sinks into it and into Panoi.
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The History of Melanesian Society, Volume 1 INTRODUCTION / R. M. S, I / CHAPTER II / BANKS ISLANDS; lines 1237-1457 confidence: medium

A Sarana woman in Maewo was driven away, floated to Merlav on a dish used for large puddings, landed at Ngerungara, and made a garden at Visangut.

The Sarana woman is driven away from Maewo and reaches Merlav by floating on a pudding dish.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 14735-14818 confidence: medium

Maresere stays on Tikopia for twenty years, gains some power partly through medical knowledge, is sent away in a canoe as punishment, reaches Vanikolo, and is later taken to the Banks Islands.

The passage states that John Maresere was sent away from Tikopia in a canoe in accordance with a local custom when inflicting punishment.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 14821-14911 confidence: medium

The passage says the three men last named had killed a man in Tonga, fled to Wallis Island, stole a trader's cutter when they heard people were looking for them, took the others, and carried yams, taro, coconuts, and tomagoes.

The passage describes a departure by stolen cutter, an extended sequence of failed destinations at sea, wrecking in the surf at Tikopia, and subsequent residence there.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 15131-15229 confidence: medium

Severe offences are punished by death, sometimes hanging or strangling, more often sending offenders to sea; men go in canoes and women swim; the named male offence involves an ordinary man and a chief's daughter.

Severe offenders are sent away to sea, with men placed in canoes and women made to swim, and the male procedure assumes death by drowning after losing sight of land.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 15629-15720 confidence: medium

Kava is offered before a boy's incision, during a chief's attempted cure, before journeys, in agricultural contexts, before cutting a chief's canoe tree, and at first cooking of certain fish catches.

Kava is offered before a boy is incised and before a Tikopian undertakes a journey.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 17523-17627 confidence: medium

Tikopians say they believed land must lie in the east from which the sun rose, and that they discovered Anudha when they went to look for that land.

Tikopians are said to have believed there must be land in the east from which the sun rose and to have discovered Anudha when they went to look for it.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 17523-17627 confidence: medium

Dillon records the drifting of a canoe and four men from Rotuma, and the author suggests many such additions to the population may have occurred.

The passage records drift voyages by canoe from Rotuma and Anudha, with the Anudha people eventually returned to Tikopia.
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The History of Melanesian Society, Volume 2 CHAPTER XXIII / THE LINGUISTIC COMPARISON / CHAPTER XXIV / SECRET SOCIETIES; lines 10973-11054 confidence: medium

A definite tradition says Matambala was introduced from Ysabel by Siko, who left Ysabel after a quarrel with his brother and brought many men divided among twelve villages.

Siko leaves Ysabel after a quarrel with his brother and is credited with introducing Matambala to Florida.
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The History of Melanesian Society, Volume 2 CHAPTER XXIV / SECRET SOCIETIES / CHAPTER XXV / TIKOPIA; lines 11164-11261 confidence: medium

In both places offenders are punished by being sent to sea in canoes; the turtle is prohibited as food or eaten only after some has been offered to the gods.

Offenders in both Tikopia and Tonga are said to be punished by being sent to sea in canoes.
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The History of Melanesian Society, Volume 2 CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH / CHAPTER XXVIII / MIGRATIONS; lines 14044-14126 confidence: medium

Captives may influence conquerors by introducing material arts, legends, dances, games, and methods of producing and treating disease.

The passage presents migration by visitors or strangers as a process through which arts, ideas, legends, practices, and institutions may move between groups.
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The History of Melanesian Society, Volume 2 CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH / CHAPTER XXVIII / MIGRATIONS; lines 14129-14221 confidence: medium

Important route conditions are the distance from the migrants' former home and the geographical character of the route.

The passage describes migration from a former home to a final settlement across great distance, with culture and language changed by influences encountered during the journey.
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The History of Melanesian Society, Volume 2 CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH / CHAPTER XXVIII / MIGRATIONS; lines 14701-14788 confidence: medium

Large-scale migrations involve masses of people moving from one part of the earth’s surface to distant regions, where they contact and blend with peoples of different physical characters and cultures.

The passage describes masses of people setting out from one area and passing to distant regions, with kava-people and betel-people later assigned to such primary movement from outside Melanesia.
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The History of Melanesian Society, Volume 2 CHAPTER XXXV / MATERIAL CULTURE / CHAPTER XXXVI / LANGUAGE; lines 23582-23673 confidence: low

The author says the pidgin-origin hypothesis supports the view that Polynesians descend from people who passed through Indonesia and Melanesia from an original home, using a contact language with alien peoples and reaching final Pacific settlement after many generations.

The passage describes ancestral migrants setting out from an ancient home, passing through Indonesia and Melanesia, and eventually becoming ancestors of Polynesians in the Pacific islands.
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The Melanesians of British New Guinea ARUARU CEREMONIES. / TATTOOING OF GIRLS. / CHAPTER XXII / MARRIAGE.; lines 15279-15389 confidence: medium

On the wedding day, men of the bridegroom's local group conduct a mimic assault on the bride's parents' house; the bride runs, is caught, and resists; a sham fight occurs; the bride's mother strikes objects, curses the ravishers, weeps, and maintains grief for three days.

The bride is taken in procession to her father-in-law's house, her mother weeps over the loss of her child and does not accompany her, and the bride's young friends regret her future absence from dances.
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The Melanesians of British New Guinea CEREMONIAL FEASTS, DANCES AND SONGS. / FEASTS. / DANCES. / SONGS.; lines 32970-33125 confidence: medium

At Tubetube rausi, pediri, and waia are favorite dancing songs; rausi is danced during soi, pediri and waia came from Rogea, Besa marks return from a successful war party, and Losuma precedes a war party with drums and no singing.

Losuma is performed before a war party starts, while Besa is performed on the return of canoes from a successful war party.
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The Melanesians of British New Guinea CHAPTER VI / CHAPTER Vn / CHAPTER VIII / THE ANNUAL TRADING EXPEDITION TO THE PAPUAN; lines 329-359 confidence: medium

THE ANNUAL TRADING EXPEDITION TO THE PAPUAN

The Chapter VIII headings list customs before the voyage, arrival of Lakatoi in the Gulf, and the return journey.
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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: medium

Dudugera throws toy spears at other children; they say his father is a fish and tell their mothers; his mother, afraid for him, consults her mother and decides to give him to his father.

After conflict in the village, Dudugera's mother gives him to his fish father, who carries him in his mouth to a far-away eastern country.
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The Melanesians of British New Guinea FIG. PAGE / ERRATA / CHAPTER I / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 3412-3526 confidence: medium

A Koita group under Ova Abau migrates to Nara, moves after child sickness to Obo, travels by lakatoi to Poreporena, builds at Hohodai, returns to Koke, holds tabu feasts, and after an epidemic returns to Hohodai.

The group leaves one site, moves through several places, and returns to earlier or related settlements after sickness and epidemic.
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The Melanesians of British New Guinea LAKATOI CARGOES AND CREW. / Part of interior of a lakatoi showing packages of sago / THE VALUE AND PRICE OF SAGO. / LAKATOI EHONA.; lines 6785-6934 confidence: medium

Song V is tentatively linked to preparation of a lakatoi for a voyage. Ilimo is identified as the tree from which asi are made; other terms are glossed as swimming, lakatoi sail, and caulking, while the meaning is said to be obscure.

Song V is said to refer, probably, to preparing a lakatoi for a voyage, with terms for materials, sail, swimming, and caulking.
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The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 2061-2156 confidence: medium

The author suggests the open dubu may have originated near Taborogoro and spread toward the coast and westward through mountain territories; Sinaugolo and Garia migrations are described as carrying dubu customs.

The legend reports that the Sinaugolo and Garia reached the surface on Mount Taborogoro and then went in different directions; the passage also describes their migrations from the Taborogoro area.
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The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 2159-2252 confidence: medium

A group leaves Taborogoro, is known by names of village sites, reaches Sinaugolo mountain, later comes down from the hills to found Gumori Dobo, and uses Ligo/Rigo as a clan name glossed as having gone down from the hills.

The passage recounts leaving Taborogoro, wandering through named sites, coming down from the hills, and founding Gumori Dobo on the coastal plain.
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The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 2159-2252 confidence: medium

Bulaa or Hula consists of four groups of pile-dwellings in the sea; its people formerly lived at Alukune/Harukunu near Keapara/Kerepunu and had been subservient to Kerepunu, who levied tolls in fish and marine produce.

The Bulaa/Alukune people are described as oppressed by Keapara/Kerepunu; half of the village left together, settled at Hood Point, and built Bulaa.
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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 6039-6149 confidence: medium

A leading man resolves to organize lakatoi equipment for a westward voyage, tells his wife, ceases cohabitation, is called baditauna, recruits a doritauna, and the two are glossed as root and top men.

The voyage is preceded by secret resolve, appointment of a co-leader, abstinence, command formation, vessel preparation, and boarding restrictions before the westward journey.
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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 6151-6276 confidence: high

After the asi are lashed into a lakatoi, a lakatoi sorcerer at night burns wild-plant root with cassowary claw and garfish snout in a potsherd and fumigates the gunwale; the act is said to bring good luck and superior sailing powers.

The passage describes a sequence of pre-voyage actions: night charming, protective fumigation, placement of plant parcels, technical preparation, and trial sailings before the hiri voyage.
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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 6151-6276 confidence: medium

When ready, several Port Moresby lakatoi make competitive trial sailings back and forth across the harbour with sede beating and singing.

Competitive trial sailings occur before the voyage with sound, singing, dancing, steering roles, reversal of vessel ends, and prescribed participation.
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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: high

Vessels are loaded with pot cargo; the captains' pots are placed in the kalaga, while other pots are packed in dry banana leaves in shelters.

The passage gives prescribed loading, bow orientation, restricted personnel arrangements, taboos, and departure-route actions for the lakatoi voyage.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23057-23183 confidence: high

A girl prefers yellow lily root; after she brings one home and goes to fetch salt water, her mother and aunts eat it, and she complains by singing that taro is theirs and lily root is her food.

After relatives repeatedly eat the girl’s preferred lily root, she oils and adorns herself, takes her dog, and sings that she is going because of the lily root.
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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 23185-23324 confidence: medium

After one wife bears a son, the old mother-in-law explains that the well-worn path leads to the village and the overgrown cross-track is Taumudukoro’s path, warning that Taumudukoro may kill them; the young mother chooses the overgrown track.

The mother-in-law identifies the safe well-worn path and the dangerous overgrown path used by Taumudukoro; the young mother chooses the warned-against path.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23590-23715 confidence: medium

The Lavarata lie about resting, go to the fallen tree with the village's best goods, push the trunk into the water, use branches as paddles, and live inside the hollow trunk.

The Lavarata clan travels by water inside a large hollow tree trunk and disappears toward the north-west.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23717-23851 confidence: medium

The father takes his things, burns the two houses, and boards a canoe with his belongings and three children to cross to the islands.

The father burns the houses, boards a canoe with his belongings and children, and sets out to cross to the islands.
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The Melanesians of British New Guinea OMENS. / DREAMS. / DIVINATION. / ESCHATOLOGY.; lines 36412-36528 confidence: high

Wagawaga terminology: arugo is the spirit, shade, or soul of the dead and also a man's shadow/reflection; yautu is breath; at death arugo goes to Hiyoyoa under the sea near Maivara.

The Wagawaga arugo leaves the body for Hiyoyoa, while Tubetube yaruyarua persist at Bebweso after death.
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The Melanesians of British New Guinea OMENS. / ESCHATOLOGY. / CHAPTER XXVI / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 17416-17512 confidence: medium

The account says the jackass laughed, the people moved to Nara near Vanumae, then migrated eastward to Kapatzi and settled; Mekeo folk identify them with Kabadi and Afai people refer to them as older and younger brothers.

The passage reports a jackass laughing immediately before a group moves to Nara and notes a similar jackass story used at Nara to account for Doura secession.
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The Melanesians of British New Guinea OMENS. / ESCHATOLOGY. / CHAPTER XXVI / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 17416-17512 confidence: medium

Five local groups remaining at the old Afai site dispersed; parts went to Inawi, while named groups and clan segments later moved to Ififu, Afai, Inaukina, Aipiana, and other locations, with further splits.

The author summarizes Afai history as repeated splitting and migration caused chiefly by faction fights and possibly by a broader migrant tendency.
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The Melanesians of British New Guinea S. N. G. / VEE VILLAGES. / CHAPTER XXXII / NOTE ON POKAO.; lines 22018-22138 confidence: medium

Dauncey's reported history says all Nara once lived at Vanuaboada, split into smaller villages due to overcrowding at Ova Vala's suggestion, then some idubu moved and were reduced by fighting until Nemi Oroi gathered many and united them; Siagauna, Babu, and Oroi are named as major idubu.

The reported history describes all Nara people living in one village until excessive population led them to split into smaller villages.
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The Melanesians of British New Guinea SOUND / CHAPTER XVII / GEOGRAPHICAL AND SOCIAL RELATIONS. / HISTORY AND MIGRATIONS OF THE RORO-SPEAKING TRIBES.; lines 11767-11894 confidence: medium

Babiko has three itsubu; Meauri near Babiko is a split from Rapa's Meauri itsubu; Akabara is an immigrant group from the Kuni tribe in the mountains behind Mekeo.

Several groups are described as coming from earlier sites or external groups, including Bioto from Paitana, Akabara from Kuni, and Abiara from Oroi.
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The Melanesians of British New Guinea THE VALUE AND PRICE OF SAGO. / LAKATOI EHONA. / VIII. / RETURN VISITS OF GULF NATIVES.; lines 6936-6990 confidence: high

“The Toaripi people used to pay a return visit, making lakatoi similar to the Motu lakatoi”; the passage also says they arrived near the end of the north-west monsoon, returned with the south-east season, and were said to have adopted the custom from the Motu.

The passage describes lakatoi and large-canoe journeys organized around monsoon seasons, with explicit concern for safe outward travel and safe return.
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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: medium

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.

The dirava explains a westward hiri to obtain sago; the first lakatoi is loaded with pots, sails west, barters pots for sago, and sets sail home.
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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: high

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.

Edai Siabo sails west, commands a lookout for the returning lakatoi, and later comes ashore with the returned men.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6663-6778 confidence: high

Kahausibware declared her departure, went down to the sea, her track became a watercourse, and she crossed to several islands before resting at Marau; afterward San Cristoval deteriorated, and Bauro snakes are venerated as her progeny or representatives.

After Kahausibware leaves San Cristoval and travels by sea to Marau, all things in San Cristoval deteriorate.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6860-6968 confidence: low

Qat is described as the central figure of a varying Banks' Islands cycle; all agree that he was born in Vanua Lava and finally departed from the world.

The story-cycle frame says all versions agree that Qat was born in Vanua Lava and finally departed from the world.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7334-7412 confidence: high

A deluge of rain fills the island hollow; water bursts through surrounding hills at the place of the Gaua waterfall, and the canoe cuts a channel to the sea and disappears.

Qat leaves the world by canoe, people believe the best things left with him, and later expect or identify signs of his return.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7414-7501 confidence: high

After his pig is stolen, Tagaro goes to Mamalu and eastward in his canoe, turns the island upside down, takes the best of everything, never returns, puts out fire but throws back a fire-stick, and leaves his shell trumpet as a rock and Lepers' Island as his canoe; Hombio and the yam gamal remain sacred.

Tagaro departs eastward, takes the best of everything, never returns, yet throws back a fire-stick and leaves objects or places identified with him.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER II. / O H M / CHAPTER III. / SOCIAL REGULATIONS. CHIEFS.; lines 2720-2825 confidence: medium

Neighbouring people surround Saa as night falls, but the Saa people learn of the danger, gather women and children, and escape silently in darkness with three drums.

The Saa people escape a surrounded village in darkness, descend toward the coast, separate at and after a fork in the path, and form three kin settlements.
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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 native account says Siko, a man from Bugotu, separated from Doriki after a dispute over chiefship; Doriki gained the upper hand, Siko fled by canoe with men and property, settled at Materago, divided followers into twelve villages, and chose chiefs.

Siko leaves after a chiefship dispute with Doriki, travels by canoe, settles at Materago, divides followers among twelve villages, and appoints chiefs.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS. / CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE.; lines 10216-10294 confidence: medium

The future father-in-law pays the agreed money and an extra payment associated with breaking the door-post of the bride's old home; women of the bride's party take, lift, and carry her out to the other party, while the bridegroom is absent.

The extra payment to break the door-post marks the end of the bride's going in and out of her old home, after which women carry her out and hand her to the other party.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 10619-10724 confidence: high

Melanesians are described as believing that death is the parting of soul and body and that the departed soul continues in intelligent and active existence, though the nature of the soul is difficult to explain precisely.

The passage explicitly describes death as the parting of soul and body and says the tarunga departs finally at death.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 10619-10724 confidence: high

"During life a man's tarunga goes out of him in dreams and returns; at death the tarunga departs finally from the body"; the separated soul is then tindalo, a ghost.

The Florida and Motlav/Mota accounts say a living person's soul goes out during dreams or vivid sleep experiences and returns.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11387-11469 confidence: high

People try to rouse a dying person by shouting the name into the ear so that the soul may hear and return.

The soul may leave at death but is called by name or physically caught as an atai and returned toward the corpse's mouth.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11387-11469 confidence: high

The ghost remains near the house and grave for several days, manifests by noises and lights, and may be driven away with shouts, conchs, and bull-roarers.

The ghost remains near the body, house, and grave for five or ten days and is then driven away by loud ritual sounds.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11471-11568 confidence: high

Five days after death in Ureparapara, charmed bags of small stones and bamboo pieces are used; two men clink white stones, women wail, and neighbours march through the village throwing stones and beating bamboos before leaving them in the bush.

A five-day rite uses charmed stones, bamboo, wailing, marching, and noise to drive the ghost away from the dead man's house and village.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11471-11568 confidence: medium

At Motlav, the ghost of a person with ulcers or sores is chased away: word is sent westward because the ghost follows the sun, then after burial people use shell-trumpets and coconut-frond stalks to chase it village to village until the sea, where it is believed to leave the island and not spread the disease.

At Motlav, the ghost of a person with ulcers or sores is warned about, chased westward following the sun, and driven to the sea so it will not strike another person with disease.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15738-15818 confidence: medium

People make a great rain; a flood carries the Eel to the beach, where he is cut into short pieces. The boy weeps, his tears fall on the Eel, and the Eel turns into a man and instructs the family to move to another island.

The restored Eel tells the boy that he and his parents should move to another island before the remaining people are swept away.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16396-16473 confidence: medium

The Little Orphan makes a fire and puts pig’s flesh into the oven; a report comes that Motalava and Losalava people will paddle to Gaua, and his mother tells him not to go but to look after the meat.

The Little Orphan asks his mother to join the voyage to Gaua; she forbids him and tells him to stay, but he insists on going.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16565-16678 confidence: medium

Qat finds his wife and tells a hoeing person not to disturb the banyan root; while Qat and the woman descend, the person chops off the root, Qat falls and is killed, and the woman flies back to heaven.

The person hoeing cuts the banyan root while Qat and the woman are descending; Qat falls and dies, and the woman flies back to heaven.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XVIII. / MISCELLANEOUS. / CHAPTER XIX. / STOEIES.; lines 397-427 confidence: medium

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 the title Tagaro's Departure.
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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

Samuku lives with his wife; after he demands food and she scolds him, she tells him to go see his dead parents in Tuhilagi, and he decides to go.

Samuku travels alive to Tuhilagi, meets ghosts, and is told he is not dead yet.
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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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arthurian

The High History of the Holy Graal BRANCH I. / INCIPIT. / TITLE I. / VIII.; lines 1236-1349 confidence: high

The lad brings the destrier home; his parents grieve; he leaves their house, comes to Arthur's court, is made knight, departs to seek adventure in every kingdom, and is called the Best Knight in the world.

The squire departs from his father and mother's house, comes to Arthur's court, then leaves the land to seek adventure in every kingdom.
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The High History of the Holy Graal BRANCH III. / INCIPIT. / TITLE I / VIII.; lines 2242-2366 confidence: medium

Gawain says he has no tidings of the Lady's son; the Lady names him Perceval, says he is absent seven years, praises him, and says he left her in warfare after slaying the Knight of the Red Shield.

Perceval has departed and been absent for seven years, while his mother says she sorely needs his hardiment in the warfare that followed his slaying of the Knight of the Red Shield.
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The High History of the Holy Graal BRANCH III. / INCIPIT. / TITLE I / VIII.; lines 2461-2471 confidence: medium

Gawain takes leave, turns toward Camelot, and sends the horse of the Lord of the Moors by a squire to the daughter of the Widow Lady, who rejoices.

Gawain repeatedly takes leave and departs after the castle has been left in better keeping.
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The High History of the Holy Graal BRANCH IV. / INCIPIT. / TITLE I. / VIII.; lines 2929-3055 confidence: medium

Gawain stays in the castle overnight, hears mass in the chapel, arms himself, takes leave of the damsel, and enters the forest.

Gawain hears mass, arms himself, takes leave, and departs into the forest.
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The High History of the Holy Graal BRANCH V. / INCIPIT. / TITLE I. / VIII.; lines 3570-3683 confidence: medium

The damsels offer Gawain their service and choice as lady-love, urge him to stay in the tent, then react differently when he leaves; Gawain declines and enters the forest.

After victory the damsels offer Gawain service, love, and rest in the tent; he refuses to remain and rides into the forest.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6774-6805 confidence: high

Two damsels attend Lancelot at bedtime; he rises at daybreak, hears mass, takes leave, exits between two lions, and prays that God allow him to see the Queen again soon.

After lodging at the castle, Lancelot leaves between two lions, rides into the forest, and immediately sees an approaching knight and damsel.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7212-7317 confidence: high

The damsel says the knight would not refuse Arthur or her if present; she has long sought her brother without success and must ride alone through strange islands in danger of death. Arthur says he will not refuse her wish.

The damsel has searched many lands for her brother, says she must travel alone through strange islands in danger, and explains that her mother sent her to find him.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7435-7494 confidence: high

The two knights depart from court, leave the castle, ride through a high forest, and find a cross in a clearing where all the roads meet.

The two knights leave court, leave the castle behind, and ride into a high forest.
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The High History of the Holy Graal BRANCH XIV. / TITLE I. / BRANCH XV. / TITLE I.; lines 8445-8554 confidence: medium

Perceval vows not to leave the forest until he has tidings of Lancelot; Gawain agrees. The next day Perceval takes the shield from Arthur's court, leaves his other shield, and rides armed with Gawain through the forest.

After a pledge to seek Lancelot, Perceval and Gawain leave the hermitage armed and ride into the forest where robbers are active.
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The High History of the Holy Graal BRANCH XIV. / TITLE I. / BRANCH XV. / TITLE I.; lines 8556-8666 confidence: high

Perceval takes leave of Gawain and Lancelot, says he will not rest until he finds his sister and widowed mother, and intends first to fulfill King Arthur's promise to his sister so neither Arthur nor Perceval is blamed.

Perceval takes leave and declares he will not rest until he finds his sister and widowed mother, also intending to fulfill King Arthur's promise to his sister.
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The High History of the Holy Graal BRANCH XIV. / TITLE I. / BRANCH XV. / TITLE I.; lines 8668-8694 confidence: medium

The Good Knight departs; Gawain and Lancelot go back toward King Arthur's court, and Perceval goes into strange forests.

The passage separates the knights' routes: Gawain and Lancelot return toward court while Perceval proceeds alone into strange forests and an unfamiliar waste region.
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The High History of the Holy Graal BRANCH XXIII. / TITLE I. / BRANCH XXIV. / TITLE I.; lines 12576-12694 confidence: medium

Many think Lancelot dead, but he is alive and whole, though deeply sorrowful over Queen Guenievre's death.

Lancelot is alive but burdened by sorrow for Queen Guenievre and rides through the forest seeking lodging.
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The High History of the Holy Graal BRANCH XXIII. / TITLE I. / BRANCH XXIV. / TITLE I.; lines 12798-12872 confidence: medium

The messenger reports the lord’s planned ambush at the gate and relays the lady’s information about a cavern under the castle leading to the forest, containing a lion and two serpent-griffons, with an orchard and broad river near the exit.

The lady directs Lancelot away from the guarded castle gate and through an underground cavern beneath the castle to reach the forest.
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The High History of the Holy Graal BRANCH XXIV. / TITLE I. / VIII. / XIII.; lines 13041-13141 confidence: medium

Lancelot stays in the chapel before the tomb until morning; hermits chant masses for the Queen and her son; he looks at the coffin, commends the body, finds his horse ready, and departs.

The passage opens with Lancelot keeping vigil at a tomb, participating in mourning rites, and then departing on horseback.
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The High History of the Holy Graal BRANCH XXXII. / INCIPIT. / TITLE I. / VIII.; lines 15066-15120 confidence: high

Perceval recounts his adventures through reconquering his uncle’s castle, stays with his mother until the land is peaceful, and departs because his work is not complete.

Perceval leaves once peace is restored because he has not achieved all he must do and enters the forest on further travels.
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The High History of the Holy Graal BRANCH XXXIII. / TITLE I. / BRANCH XXXIV. / TITLE I.; lines 15975-16010 confidence: medium

Briant refuses amends until he has drawn as much blood from Lancelot as Lancelot drew from him; he then departs from court wrathfully, while Lancelot refrains from pursuit to avoid angering the King.

Briant leaves the King's court in anger after refusing reconciliation and then moves outward to pursue redress and support.
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The High History of the Holy Graal BRANCH XXXIV. / TITLE I. / BRANCH XXXV. / TITLE I.; lines 16135-16216 confidence: high

The Master says the gold chain and crown are precious, and that Perceval cannot leave unless he promises to return when he sees the ship and its sail crossed with a red cross.

Perceval may depart only by promising to return when the marked ship appears, and he gives that pledge.
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The High History of the Holy Graal BRANCH XXXV. / TITLE I. / VIII. / XIII.; lines 16525-16544 confidence: medium

Perceval lodges with hermits, says Alain li Gros was his father and the others his uncles, and before departing hears mass in his father's chapel and in others where he can.

After prayer, lodging with hermits, and mass, Perceval enters a ship and travels swiftly toward Great Britain.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 9875-9981 confidence: high

Perceval hears the damsel, reflects on the adventure, takes leave of the King and Queen, and departs; Gawain and Lancelot accompany him, while the King and Queen request prayers for his protection.

Perceval takes on the adventure, leaves court under prayerful concern, and proceeds toward a danger from which his companions are eventually excluded.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 493-590 confidence: medium

After ten years of exemplary rule, Arthur becomes slothful, loses pleasure in largesse, stops holding court at major feasts, loses most Round Table knights, and no adventure befalls his court.

Arthur's loss of largesse and feast-day courtkeeping leads the Round Table knights to depart, the household to diminish, and adventures to cease.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 592-703 confidence: high

The Queen recommends the chapel of St Augustine in the White Forest, found only by adventure, as a place to ask counsel of God; she says the place is perilous, the chapel adventurous, and a worshipful hermit dwells beside it.

Arthur plans to go armed to a perilous, adventurous chapel with minimal company, because more companions mean fewer adventures.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 705-788 confidence: high

Arthur says he will have no company to the chapel "save God only" and that the adventure shows God will not allow companions; the Queen asks God to guard him and grant safe return.

Arthur arms himself to go to the chapel of S. Augustine and refuses all company except God, saying the adventure shows that God will not allow companions.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 790-868 confidence: medium

After the preceding speech, the knights fall silent and King Arthur goes away quickly, entering a great adventurous forest and riding until evening into its thick part.

Arthur leaves company, enters a great adventurous forest, and reaches a hermitage where he encounters a supernatural deathbed judgment.
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The High History of the Holy Graal TITLE I / BRANCH III. / INCIPIT. / TITLE I; lines 2020-2145 confidence: medium

After mass, Gawain and the damsel take leave of the hermit and part in different directions, commending each other to God.

After parting from the damsel, Gawain rides without highway or byway, led only by adventure, and eventually sees a fortified castle near the forest.
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The High History of the Holy Graal TITLE I. / BRANCH IX. / TITLE I. / VIII.; lines 5810-5908 confidence: medium

Perceval leaves the hermitage whole, leaves wounded Lancelot with a promise to return, rides armed through the forest at evensong, and enters a fair castle where a tall red, scarred lord meets him.

Perceval leaves the hermitage whole, leaves wounded Lancelot behind, and promises to return as soon as he may.
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The High History of the Holy Graal TITLE I. / BRANCH IX. / TITLE I. / VIII.; lines 5910-5994 confidence: high

Perceval lies in the castle he reconquered for his mother, departs armed the next morning, and the castle-keepers promise to keep it loyally and deliver it to his mother at her will.

Perceval departs armed from the reconquered castle and rides on until he reaches the tents and a new social conflict.
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The High History of the Holy Graal TITLE I. / BRANCH XV. / TITLE I. / VIII.; lines 8697-8796 confidence: medium

The damsel says the Fisherman King lies in languishment while the King of Castle Mortal wars on him; King Pelles has renounced his kingdom for hermitage; her father and eleven paternal kin died in arms; and the knight first at the Graal has undone them through her uncle's languishment.

King Pelles is said to have renounced his kingdom for love of his Saviour and entered a hermitage.
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The High History of the Holy Graal TITLE I. / BRANCH XVII. / INCIPIT. / TITLE I.; lines 9512-9636 confidence: high

Perceval has been with his mother, departs with the goodwill of his mother and sister, says he will return, enters the Lonely Forest, and reaches a fair launde at noon.

Perceval leaves his mother and sister with their goodwill and rides into the Lonely Forest.
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The High History of the Holy Graal TITLE I. / BRANCH XX. / TITLE I. / VIII.; lines 11394-11459 confidence: high

Arthur, Gawain, and Lancelot travel through strange countries into a great forest; Lancelot remembers the knight he slew in the Waste City and the approaching day of return; they reach a cross where the ways fork.

At the forked crossroad Lancelot separates from Arthur and Gawain to undertake a dangerous pledged adventure.
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The High History of the Holy Graal TITLE I. / BRANCH XXX. / TITLE I. / VIII.; lines 14384-14392 confidence: high

"He was lodged in the castle the night richly and worshipfully" and departed on the morrow after taking leave of the damsel and Meliot.

The traveler is honorably lodged overnight, takes leave in the morning, and departs from the castle.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1498-1609 confidence: medium

The story turns to the three damsels and the car in the forest; after seven Welsh leagues they meet a knight on a tall lean horse, wearing rusty armour and carrying a pierced shield with faded cognizance and a thick spear.

The knight encountered in the forest says he is on his way to King Fisherman's land and identifies himself as Gawain.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XIV. / TITLE I.; lines 8009-8152 confidence: medium

Lancelot seeks Perceval as Gawain had done, comes to Joseus's hermitage, asks about the son of the Widow Lady, and says King Arthur sends for him.

Lancelot is sent by Arthur to find Perceval, also prays to find Perceval or Gawain, and rides through strange and perilous forests while pursuing the search.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XXVII. / TITLE I.; lines 13539-13647 confidence: medium

Arthur asks which knight to send; his knights recommend Lancelot for worth, war-skill, and loyalty; Arthur tells Lancelot he trusts his knighthood and will command him with forty knights.

Lancelot leaves Arthur's court with forty knights to protect a far corner of Arthur's land, is received as champion, and defeats the invading Madeglant.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XXVIII. / TITLE I.; lines 13866-13947 confidence: high

The damsel tells Arthur that only Lancelot could draw the quarrel and that the covenant requires the successful knight to do what she reasonably asks.

The damsel invokes a covenant that the successful knight must do her reasonable request, then sends Lancelot to the Chapel Perilous, Castle Perilous, and the griffon cavern.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 12051-12069 confidence: high

Arthur and Gawain depart from the tent, ride quickly toward the land they seek, and desire Lancelot’s coming.

Arthur and Gawain depart the tent and ride quickly toward the land they wish to reach.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 14480-14499 confidence: medium

Claudas sends Briant a privy message proposing that Arthur forbid Lancelot from court; Claudas promises aid for vengeance and argues that without Lancelot and Gawain the rest will not remain, enabling designs on Arthur’s land.

Claudas asks Briant to make Arthur forbid Lancelot from court, expecting Lancelot’s absence to change the balance of power.
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The High History of the Holy Graal VIII. / BRANCH V. / INCIPIT. / TITLE I.; lines 3207-3290 confidence: medium

The squire says he seeks hermitage to save his soul, confesses that he killed his queen mother over the succession, says his father withdrew into the forest and renounced the kingdom, and resolves on banishment.

Joseus seeks hermitage and banishment, while his father has withdrawn to a forest hermitage and renounced the kingdom.
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The High History of the Holy Graal VIII. / BRANCH V. / INCIPIT. / TITLE I.; lines 3410-3440 confidence: medium

The burgess and Gawain exchange horses; Gawain takes leave, enters a great forest beyond the city, and rides until sundown without finding a castle or city.

Gawain takes leave of the burgess and rides into a great forest beyond the city until sundown.
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The High History of the Holy Graal VIII. / BRANCH XXVIII. / TITLE I. / VIII.; lines 13950-13975 confidence: high

The damsel says she understands the enterprise, does not wish Lancelot dead, links his survival to an absent knight being made whole, foretells a fair damsel who will help him, and warns that delay increases the hazard of mischance.

Lancelot takes leave of the King and the court, leaves Cardoil armed, and enters the deep forest after being warned that his enterprise involves grave peril and increasing hazard if delayed.
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The High History of the Holy Graal VIII. / XIII. / BRANCH VIII. / TITLE I.; lines 5386-5482 confidence: high

King Hermit goes into the forest; Perceval feels sounder and stronger, hears birds, remembers former adventures, damsels, and knights, and longs for arms after staying indoors.

Perceval leaves his uncle's hermitage after recovery, arms himself, prays for adventure, and enters the forest.
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The High History of the Holy Graal VIII. / XIII. / BRANCH XI. / TITLE I.; lines 7110-7209 confidence: medium

Perceval hears that his uncle has reached the island, arms himself, enters a galley, and goes toward him; the narration notes no knight had dared to go alone from the castle to meet him before.

Perceval arms himself, goes by galley alone toward his uncle, and the narration notes that no knight had dared to issue alone from the castle to meet him before.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 4490-4594 confidence: medium

In the morning Gawain arms himself and tries to take leave of King Fisherman but finds the doors bolted. He sees chapel service but cannot hear mass. A damsel says he lost entry through a small word and explains the chapel's holiness and entry restriction because of its relics.

Gawain is shut behind bolted doors, cannot enter or hear the chapel service, is told the chapel's relics make it inaccessible at certain times, and later receives a warning to depart while the gate is open.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 6189-6219 confidence: high

“I left Lancelot wounded right sore in my uncle's hermitage.”

Perceval refuses to remain with the Queen because Lancelot was left wounded, then takes leave and departs armed toward the hermitage.
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The High History of the Holy Graal XIII. / XVII. / XVIII. / XXII.; lines 9071-9092 confidence: medium

The damsel tells Perceval that only her brother can aid her; her mother may remain in the castle only until the fifteenth day; she does not know where to seek the brother; she names King Pelles in the hermitage as their only refuge.

The damsel says they must abandon the castle in time because the mother has only a brief respite and the castle is threatened.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 10530-10553 confidence: high

Perceval departs from the hermitage with the banner, the white mule follows, and he travels toward land formerly associated with King Fisherman.

Perceval leaves the hermitage carrying a banner while the white mule follows him.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 12201-12233 confidence: high

The squire says he comes from Arthur's land, where war is near because Arthur is missing and rumored dead; no tidings have come since Arthur, Gawain, and Lancelot left Cardoil, and Arthur left the Queen there to take his place.

Arthur's absence and rumored death leave his land in war, with the Queen acting in his place and raiders burning and plundering the realm.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 4632-4686 confidence: high

A knight with a broken lance-end through his body enters, recognizes Gawain, tells him not to disarm, and reports that Lancelot is fighting four knights in the forest; one is dead, and the knights are kin of a man Gawain slew at the tent where he destroyed an evil custom.

A knight wounded by a broken lance arrives, tells Gawain not to disarm, reports Lancelot's danger, and Gawain remounts armed.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 16934-16970 confidence: medium

A Voice comes down in the chapel where the hallows are and tells Perceval that he will not stay long, that God wills him to divide the hallows among hermits, and that the Holy Graal will no longer appear there though he will soon know its place.

The Voice says Perceval will not remain long, and Joseus remains with him knowing he will soon depart.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 4732-4796 confidence: medium

Lancelot and Gawain take leave, issue from a forest, and each takes his own way without speaking.

Lancelot and Gawain take leave of one another and each takes his own way after issuing from the forest.
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The High History of the Holy Graal XXIII. / XXIV. / XXVI. / XXVII.; lines 16973-17034 confidence: high

Perceval hears a loud bell toward the sea, sees a ship with a white sail and Red Cross, and observes fair robed people who anchor below the hall and pray in the most holy chapel.

Perceval departs on the Red Cross ship after chapel rites and blessings, and the narrative says no earthly person afterward knew what became of him.
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The High History of the Holy Graal XXIV. / XXVI. / XXVII. / XXVIII.; lines 9219-9249 confidence: high

The Widow Lady tells her son that the Lord of the Moors has harmed her land and killed her knights; she explains that he had begun to reave Perceval's father of the Valleys of Camelot and that Perceval's baptismal name was given to remind him to retrieve the wrong.

After the death, explanation of injury, and burial, Perceval arms two old knights and leaves the castle for the great dark forest.
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The High History of the Holy Graal XXVI. / XXVII. / BRANCH XXXIII. / TITLE I.; lines 15706-15817 confidence: medium

At the edge of the forest by the sea, Meliot and Gawain see a single knight fighting men near a ship and throwing many into the sea; they recognize him as Perceval by his arms and shield, and the ship is launched while fighting continues aboard.

Perceval is launched into the sea aboard a ship while fighting, and Gawain fears the ship may arrive at an unknown place and that Perceval's death would imperil the Law of Our Lord.
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The High History of the Holy Graal XXVI. / XXVII. / BRANCH XXXIII. / TITLE I.; lines 15819-15855 confidence: high

Gawain sees the ship moving away with Perceval defending himself aboard; Gawain is sorrowful that he did not arrive sooner and would gladly have followed to help.

Perceval is carried farther from shore in a ship while defending himself, and Gawain cannot follow to aid him.
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The High History of the Holy Graal XXVIII. / XXIX. / XXXI. / XXXII.; lines 9389-9415 confidence: high

The Damsel says Perceval has succeeded here and must go elsewhere urgently; King Hermit, his mother's brother, sends word for him to come quickly to the land that was King Fisherman's, or the New Law established by God will be brought low.

A messenger tells Perceval that he has completed his business here and must go elsewhere urgently.
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The High History of the Holy Graal XXXII. / XXXIII. / XXXIV. / XXXV.; lines 10805-10818 confidence: high

Josephus witnesses that the ancient knights of King Fisherman’s household, together with priests and damsels, departed when the king who slew himself seized the castle.

The former household of King Fisherman leaves when the castle-seizing king takes power, because they will not be at his court.
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The High History of the Holy Graal XXXV. / XXXVI. / BRANCH XIX. / TITLE I.; lines 10854-10971 confidence: high

A Voice at the window tells Arthur that the marvel is for joy over the Good Knight's conquest, describes the winning of King Fisherman's land from the evil King of Castle Mortal and the hidden Graal, and says God wills Arthur to go there with his best knights as a pilgrimage.

Arthur is told to choose the best knights of his court and go to the Graal place, called a pilgrimage better than any he may make.
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The High History of the Holy Graal XXXV. / XXXVI. / BRANCH XIX. / TITLE I.; lines 10973-11065 confidence: high

Lancelot and others remind Arthur that God wills him to go on pilgrimage to the castle that was King Fisherman's and to the Holy Graal because of his covenant with God. Arthur agrees, prepares to go with Gawain, Lancelot, and a squire, sends Lohot's head to a chapel of Our Lady in Avalon where a holy hermit dwells, and departs from Cardoil.

Arthur is told that God wills him to go on pilgrimage to the Holy Graal and that he should not delay a covenant with God; he prepares and departs.
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greek roman

Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10012-10108 confidence: medium

The Cyclops are one-eyed giants; Odysseus leaves his fleet anchored nearby and takes twelve companions to explore their country.

Odysseus leaves the safety of his anchored fleet with twelve companions, enters the cave of Polyphemus, and becomes trapped there.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 confidence: medium

Odysseus steers beneath the great rock by Scylla and Charybdis; Scylla swoops down and seizes six crew members from the deck.

During the homeward voyage, Odysseus passes between Scylla and Charybdis and Scylla seizes six crewmen from the deck.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10299-10392 confidence: medium

Calypso welcomes and tends Odysseus, offers immortality and eternal youth if he remains, but Odysseus longs for Penelope, his son, and home; Poseidon's curse continues, and Calypso detains him seven years against his will.

Calypso detains Odysseus for seven years, offers immortality and eternal youth if he remains, and releases him only after Zeus sends Hermes with a command.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10299-10392 confidence: high

Athene intercedes with Zeus; Zeus sends Hermes to command Calypso to release Odysseus and provide transport; Calypso obeys, instructs him in raft-building, weaves the sails, and he departs alone.

Athene intercedes with Zeus, Hermes conveys the order, and Calypso equips Odysseus to depart on a raft toward home.
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Myths and Legends of Ancient Greece and Rome ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE. / HYMEN.; lines 4964-4987 confidence: medium

Hymen disguises himself as a girl and joins maidens, including his beloved, traveling from Athens to Eleusis for a festival of Demeter.

The maidens depart from Athens toward Eleusis for a festival, are abducted to an island, and are eventually returned safely to Athens.
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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 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.

Zeus, Hephaestus's father, hurls him from heaven after he supports Hera; the fall ends on Lemnos and leaves him lame.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Athamas, king of Boeotia, marries Nephele; their children are Helle and Phryxus. He later divorces Nephele and marries Ino, who hates the children and plans their destruction.

Helle and Phryxus are threatened by Ino, removed from the palace by Nephele, and carried away through the air on a winged ram.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Before departure Jason sacrifices to Poseidon and sea-deities, invokes Zeus and the Fates, Mopsus finds the auguries auspicious, the heroes board, weigh anchor, and sail into the sea.

Before sailing, Jason sacrifices to Poseidon and sea-deities, invokes Zeus and the Fates, receives auspicious augury from Mopsus, and the crew boards and sails.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Jason undertook the perilous expedition proposed by his uncle, who hoped to be rid of him through its dangers.

Jason gathers heroes, commands the Argonauts, performs sacrifice and augury, and sails in the Argo on the expedition connected with the Golden Fleece.
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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: high

Jason appears before Hypsipyle; she gives him her father's sceptre, invites him to the throne, and the Argonauts settle into pleasure while Heracles remains on board.

The Argonauts nearly forget the expedition's object while feasting and are recalled to duty by Heracles.
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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.

The Argo leaves Heracles behind, and Glaucus states that Zeus wills Heracles to remain because he has another mission.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: medium

Medea learns of her father's designs, boards the Argo by night, warns the heroes, and advises Jason to accompany her to the sacred grove.

Medea warns the heroes at night, Jason secures the Fleece, and the Argo immediately puts to sea.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7524-7533 confidence: medium

Medea is seen "gliding through the air in a golden chariot drawn by dragons."

Medea departs through the air in a golden chariot drawn by dragons.
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Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: medium

After Zeus abducts Europa, Agenor sends Cadmus to search for her and orders him not to return without his sister.

Cadmus leaves home to search for Europa after Zeus abducts her, under an order not to return without her.
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Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: high

After Zeus abducts Europa, Agenor, king of Phoenicia, sends his son Cadmus to search for her and not return without his sister.

Europa is abducted by Zeus, and Agenor sends Cadmus away to recover her, forbidding return without her.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 confidence: high

Helios, son of Hyperion and Theia, rises in the east preceded by Eos, drives a gold fiery chariot with fire-breathing steeds, descends toward the sea, is followed by Selene, and rests on a couch prepared by sea-nymphs.

Helios rises in the east, traverses the sky, descends westward, and in later poetry returns east by a winged vessel.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: medium

Psyche's beauty makes Aphrodite jealous; after Delphi's response, Psyche is dressed as for the grave and taken to a precipice, then Zephyrus carries her to a meadow palace with groves and fountains.

Psyche is dressed as though for the grave, led to a precipice, left alone, and carried by Zephyrus to a palace.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: high

Psyche, youngest of three princesses, is so beautiful that Aphrodite grows jealous; after Delphi’s oracle, her father has her dressed as for the grave and taken to a precipice, from which Zephyrus carries her to a meadow palace.

Psyche is dressed as for death, taken to a precipice, and transported by Zephyrus to the palace of Eros.
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Myths and Legends of Ancient Greece and Rome GLAUCUS. / THETIS. / LEUCOTHEA. / THE SIRENS.; lines 3548-3566 confidence: medium

Athamas pursues Ino and her son to the sea-shore; seeing no escape, she throws herself with the child into the deep.

Ino and her son are pursued to the sea-shore and enter the deep when escape appears impossible.
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Myths and Legends of Ancient Greece and Rome HERACLES (HERCULES). / BELLEROPHON. / THESEUS. / OEDIPUS.; lines 8727-8823 confidence: medium

Oedipus, horrified by the revelation, deprives himself of sight; Jocaste hangs herself.

After learning the truth, Oedipus deprives himself of sight and leaves Thebes as a homeless outcast.
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Myths and Legends of Ancient Greece and Rome HERACLES (HERCULES). / BELLEROPHON. / THESEUS. / OEDIPUS.; lines 8727-8823 confidence: medium

Tiresias tells Oedipus: "Thou thyself art the murderer of the old king Laius, who was thy father; and thou art wedded to his widow, thine own mother."

Tiresias reveals Oedipus's true relation to Laius and Jocaste; Oedipus blinds himself and leaves Thebes as an outcast.
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Myths and Legends of Ancient Greece and Rome OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE.; lines 9018-9107 confidence: medium

The gods punish Alcmaeon's matricide with madness and send a Fury to pursue him; he wanders until reaching Psophis, where Phegeus purifies him, gives him Arsinoe, and Alcmaeon gives her the necklace and veil.

Alcmaeon leaves home, wanders under curse, receives an oracle that only a land not existing at the time of the matricide can shelter him, and is finally purified on a newly emerged island.
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Myths and Legends of Ancient Greece and Rome PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 confidence: high

Jason approaches manhood, desires to regain his paternal inheritance, leaves Chiron, and sets out for Iolcus to demand the kingdom from Pelias.

Jason leaves Chiron and travels to Iolcus to demand the kingdom usurped by Pelias.
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Myths and Legends of Ancient Greece and Rome PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 confidence: high

Aeson is forced to flee after Pelias usurps Iolcus; Jason is saved, entrusted to Chiron, and trained for ten years in the Centaur’s cave.

Jason, son of the displaced king Aeson, leaves Chiron and goes to Iolcus to demand the throne from the usurper Pelias.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 confidence: high

Aethra and Pittheus urge Theseus to travel by the safe sea route because the road to Athens is full of dangerous robbers, but he chooses the land route to emulate Heracles and seek feats of valor.

Theseus leaves for Athens and deliberately chooses the dangerous land route over the safe sea route to seek deeds of valor.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 confidence: high

Though urged to use the safe sea route, Theseus chooses the dangerous land road to Athens in order to emulate Heracles and distinguish himself by valour.

Theseus leaves for Athens and deliberately chooses the dangerous land route over the safe sea route to prove himself by feats of valour.
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Myths and Legends of Ancient Greece and Rome PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS.; lines 7535-7585 confidence: medium

Pelops is introduced as son of Tantalus; after Tantalus' banishment, Pelops is defeated by the king of Troy, leaves Phrygia for Greece, sees Hippodamia at Oenomaus' court, and Oenomaus obstructs suitors because of an oracle predicting his death on his daughter's marriage day.

Pelops is forced from Phrygia after defeat and emigrates to Greece, where he encounters Hippodamia.
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Myths and Legends of Ancient Greece and Rome PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS.; lines 7535-7585 confidence: high

Pelops is the son of Tantalus; after Tantalus is banished and Pelops is defeated, Pelops goes to Greece, sees Hippodamia, and learns that an oracle foretold Oenomaus's death on the day of her marriage.

Pelops is defeated, forced to leave Phrygia, and emigrates into Greece before the central contest begins.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: medium

Brazen Age men are strong, use brass for arms, tools, and dwellings, are hard and warlike; Themis leaves earth, and the gods send them to Hades.

Themis, goddess of Justice, abandons earth because of human wrongdoing and wings her flight back to heaven.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: medium

Themis, goddess of Justice, becomes disheartened at human evil-doing, abandons earth, and flies back to heaven.

Themis, goddess of Justice, leaves mankind because of evil-doing and returns to heaven.
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Myths and Legends of Ancient Greece and Rome SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 confidence: medium

During the wedding feast, the enraged goddess causes panic; Atys becomes temporarily mad, flees to the mountains, and destroys himself.

Atys flees to the mountains, and the Corybantes annually march into the mountains to seek him with noisy ritual action.
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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

Heracles reaches the western coast of Africa, erects the Pillars of Hercules, threatens Helios because of the heat, and receives Helios’ golden boat for the crossing to Erythia.

Helios lends Heracles the golden boat used for nocturnal transit, and Heracles crosses safely to the island of Erythia.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 confidence: medium

At Oeneus's banquet Heracles accidentally kills a noble serving youth; although the father absolves him, Heracles chooses legal exile and leaves for Trachin with Deianeira and Hyllus.

Heracles accidentally kills a youth at a banquet, is absolved by the father, but chooses to banish himself according to local law.
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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 9224-9321 confidence: medium

Priam entrusts Paris with a fleet to go to Greece and demand the restoration of Hesione, Priam's sister, who had been carried away by Heracles and given to Telamon.

Paris is equipped with a fleet for Greece, warned of ruin, and later sails away with Helen toward Troy.
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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 9323-9415 confidence: medium

Menelaus and Agamemnon consult Nestor at Pylos; Nestor advises combined Greek action as necessary to regain Helen from Troy.

The passage presents a Greek-wide mobilization and departure toward Troy in order to regain Helen after Menelaus' home is violated and Priam rejects her surrender.
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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 9323-9415 confidence: high

Before sailing, sacrifices are made on the seashore; a serpent climbs a plane-tree, devours nine young sparrows and their mother, and is turned into stone by Zeus.

Before the Greek fleet sails, solemn sacrifices are offered to the gods on the seashore.
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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 9323-9415 confidence: medium

The Greek fleet sails but mistakes Mysia for Troy; the troops ravage the land, Telephus drives them back, and Achilles wounds Telephus.

The Greek fleet sets sail but mistakes Mysia for Troy, lands troops, and ravages the country before being driven back.
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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 9323-9415 confidence: high

A hundred thousand warriors and over a thousand ships gather at Aulis; Agamemnon receives command of the host.

The army and over a thousand ships gather at Aulis and the fleet sets sail for the Trojan coast.
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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 9514-9591 confidence: medium

Agamemnon retaliates by taking Briseis from Achilles; Briseis weeps, and Achilles withdraws to his tent and refuses further war service.

Achilles is angered by Agamemnon's conduct, loses Briseis, and refuses to take further part in the war.
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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 9593-9685 confidence: medium

Diomedes claims compensation for Thersites' death; Agamemnon does not intervene; Achilles leaves the Greek army for Lesbos, and Odysseus persuades him to return.

Achilles abandons the Greek army after the dispute over Thersites and later returns when Odysseus persuades him.
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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 9593-9685 confidence: high

Diomedes claims compensation for Thersites' death, Agamemnon does not intervene, Achilles resents the implied condemnation and sails to Lesbos, and Odysseus persuades him to return.

Achilles leaves the Greek army for Lesbos after a dispute and is persuaded by Odysseus to return.
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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 THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9109-9206 confidence: medium

After Heracles' apotheosis, his children are persecuted by Eurystheus, flee to Ceyx at Trachin with Iolaus as guide and protector, then abandon Trachin and are received and defended at Athens by Demophoon.

The children of Heracles flee persecution by Eurystheus and seek protection at Trachin and Athens.
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Myths and Legends of Ancient Greece and Rome THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9109-9206 confidence: medium

After Heracles' apotheosis, his children are persecuted by Eurystheus, flee with Iolaus to Ceyx at Trachin, then seek refuge at Athens, where Demophoon receives and protects them.

The children of Heracles flee Eurystheus and seek successive protectors before being received at Athens.
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Myths and Legends of Ancient Greece and Rome THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9208-9222 confidence: medium

The oracle advises that Hippolytes, as offender, be banished for ten years and that troop command be delegated to a man with three eyes.

Hippolytes is designated the offender and is banished from the country for ten years.
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Myths and Legends of Ancient Greece and Rome THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI.; lines 8979-9016 confidence: medium

After losses, the Thebans retreat behind the walls and consult Tiresias, who tells them to abandon the city with their families to save their lives; they evacuate at night while ambassadors delay negotiations.

Tiresias advises the Thebans that they can save their lives only by abandoning their native city with their families, and they evacuate at night.
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Myths and Legends of Ancient Greece and Rome THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI.; lines 8979-9016 confidence: medium

After losing their leader and many warriors, the Thebans retreat behind the walls and consult the blind old seer Tiresias, who says they can save their lives only by abandoning the city with wives and families.

Tiresias tells the Thebans they can save their lives only by abandoning the city with wives and families, and they evacuate by night.
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Myths and Legends of Ancient Greece and Rome URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN). / SATURN.; lines 633-649 confidence: medium

After defeat in the Titanomachia and banishment by Zeus, Cronus/Saturn took refuge with Janus, king of Italy, who received him kindly and shared his throne.

Cronus/Saturn is defeated, banished by Zeus, and takes refuge with Janus, king of Italy.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2279-2363 confidence: medium

After taking his place among the immortals, Apollo descends to earth to interpret his father's will and travels through many countries seeking an oracle site.

Apollo descends from Olympus to earth and travels in search of a place to establish an oracle.
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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 destroys the Cyclops who forged the fatal thunderbolts; Zeus, after Leto's intercession, mitigates punishment to loss of power and dignity and nine years' servitude as Admetus' shepherd.

Apollo is deprived of power and dignity and serves Admetus as a shepherd for nine years; later Apollo and Poseidon serve Laomedon while in exile.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

Polydectes joins Danae, educates Perseus as a hero, and encourages him toward a deed; the slaying of Medusa is chosen for greatest renown.

Perseus leaves on an expedition to slay Medusa and must gain special equipment and knowledge before confronting the Gorgons.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: high

Daedalus grows weary of exile and of being kept almost prisoner by Minos; he contrives wings for himself and Icarus, trains Icarus, and they begin their flight.

Daedalus, kept almost prisoner by Minos, contrives wings for himself and Icarus and begins a flight from Crete.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: high

Daedalus tires of exile and near imprisonment by Minos, contrives wings for himself and Icarus, and trains his son to use them.

Daedalus, kept almost a prisoner, makes wings for himself and Icarus and uses them to flee Crete.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 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: medium

Dionysus leads men, women, fauns, and satyrs bearing Thyrsi and instruments; seated in a panther-drawn chariot, he progresses through Syria, Egypt, Arabia, India, and other regions, conquering, founding cities, and civilizing.

Dionysus travels through eastern regions and later returns to Greece from his Eastern expedition.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana / PREFACE.; lines 63-89 confidence: medium

The narrator states that he first landed in British Guiana in July 1877, spent the next two and a half years partly among the Indians and partly in the colony's chief town, and left on Christmas Day 1879.

The narrator explicitly describes leaving British Guiana after a period of residence.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana PLATE / WOODCOUTS. / LIST OF ILLUSTRATIONS. / MAP OF BRITISH GUIANA; lines 2069-2155 confidence: medium

At Euwari-manakuroo the travelers seek the headman Chirura as guide and interpreter and want to borrow his canoe; they succeed but wait several days before he moves.

The travel sequence includes securing a guide/interpreter and canoe, then setting out on a river journey.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana PLATE / WOODCOUTS. / LIST OF ILLUSTRATIONS. / MAP OF BRITISH GUIANA; lines 712-814 confidence: medium

Government-subsidised steamers connect Georgetown with Berbice and Essequibo; the narrator reaches Bartica Grove, at the Mazeruni-Essequibo junction, by the Essequibo steamer.

The passage describes the narrator leaving Georgetown, reaching Bartica Grove, arranging a Macusi crew, and proceeding toward the interior beyond the last civilised houses.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana PLATE / WOODCOUTS. / LIST OF ILLUSTRATIONS. / MAP OF BRITISH GUIANA; lines 927-1029 confidence: low

The expedition attempts to fill crew vacancies, can man only two canoes, leaves a third behind, and starts upriver on 22 February.

The party leaves Aretaka after organizing crews and begins its real start up the river, with the subsequent travel described as ascending the river by canoe.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana PLATE VI. / THE KAIETEUR IN FLOOD. V7 / FLOWER-PICTURES. : 91. / CLASSIFICATION OF GUIANA INDIANS. . 16); lines 7236-7336 confidence: medium

Two Carib migration theories are given; the author prefers the theory that Guiana Carib tribes came from the islands, naming Macusis, Arecunas, Ackawoi, and True Caribs as first reaching the mainland from the islands.

The passage repeatedly frames the Macusis, Arecunas, Ackawoi, and True Caribs as leaving islands and reaching mainland Guiana by routes connected to the West Indian island chain, Trinidad, canoes, and the Orinoco/coast.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 13581-13681 confidence: medium

Every Indian is said to believe that each human being consists of "two parts—a body and a soul or spirit"; at death, "something goes, something is left."

The passage describes death as a separation in which something goes and something is left, and cites the Macusi statement that the emmawarri has gone.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 13581-13681 confidence: medium

The passage compares death and sleep, saying the Indian sees both as cases in which the spirit departs from the body and continues its labours under altered circumstances.

The passage says that in sleep the spirit departs from the body and continues its labours under altered circumstances.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 13684-13756 confidence: high

The narrator says the stories illustrate belief in the separability of the spirit from the body during sleep, including the idea that the dreamer’s spirit leaves and acts and that the spirits of others met in sleep are really present.

The narrator explicitly states that the examples illustrate belief in the separability of spirit from body during sleep and that the dreamer’s spirit leaves and acts.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 13759-13831 confidence: high

The narrator says Tori believed the event and calls it a natural vision believed in as reality; artificial visions are associated with the peaiman's training in fasting, solitude, stimulants, and narcotics to enter ecstasy and send his spirit to commune with spirits.

The peaiman is said to send his spirit where he wills, and the community is said to believe that the spirit, not the body, departs.
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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 6926-7012 confidence: high

Foot impressions on granite blocks above the Waraputa Rapids are identified as tracks left by the Great Spirit when he departed from the forefathers with whom he used to live.

Rock footprints are identified as the Great Spirit's tracks left at his departure, and the Caro-miring place also has mysterious human-like footprints tied to unseen beings.
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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 Warrau tale “The Honey-bee Son-in-law” begins with a man taking two sons and a daughter on a hunting trip into the bush, leaving his wife and two other girls at home, building a banab, and the daughter saying she is unwell and cannot build the babracote.

The tale opening has a man take several children far into the bush on a hunting expedition, leaving other family members at home.
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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 5588-5649 confidence: high

The father scolds the two boys for idling; angered, they go to a distant house in the swamps and must hunt, fish, and eat ite-palm beetle grubs.

The boys become angry after their father scolds them and depart to a distant swamp house.
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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 5869-5923 confidence: medium

The wife asks Adaba to bathe in a pond; he refuses, saying he does not bathe in ponds but in water-holes inside hollow trees.

Adaba refuses pond bathing and identifies hollow-tree water-holes as his bathing places; when his wife splashes pond water on him and seizes him, he becomes a frog and never returns to aid the household.
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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 6037-6114 confidence: high

The story is introduced as accounting for the division of mankind into races and as not Arawak. Bamu joins friends going giant frog-hunting and boasts that he needs no weapon.

The Bamu story is introduced as explaining the division of mankind into races; Bamu is carried across the river, remains on the opposite bank, has children, and becomes separated from the others.
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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 6037-6114 confidence: medium

An Indian drinks paiwarri, leaves at midnight despite the house-master's warning about an immense prowling Tiger, carries a stone-club, and falls asleep on the road near the Tiger's crossing place.

The house-master warns the Indian not to leave at night because of a prowling Tiger, but the Indian leaves anyway and is found by the Tiger while asleep on the road.
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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 6116-6194 confidence: medium

Arawak tradition says the old stone axes came from a far distant country, notes that weapon superstitions occur among other nations, and states that these adventures often carry the lesson that disobedience to elders is punished.

The tradition places the old stone axes in a distant country and narrates a provisioned expedition that may take years.
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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: medium

The party finds a beautiful canoe with a paddle inside; the old man warns that anyone entering will be carried off and never seen again, but one man enters and disappears with the vessel.

The old man warns that entering the canoe will cause immediate removal and permanent disappearance; a man enters and is carried off.
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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

Haburi decides to leave, tells his mother that three people must arrange escape, makes beeswax, clay, and wooden corials that ducks steal, and clears a field while women plant cassava for the journey.

Haburi plans escape, prepares a boat, loads provisions, attempts to conceal his departure, and enters the boat with his mother and aunt.
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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 1546-1604 confidence: high

Yar, the Sun, plans a journey westward and tells his pregnant wife to follow later, always taking the right-hand track while he scatters feathers on the left.

Yar is identified as the Sun and announces a journey westward, leaving his pregnant wife to follow later.
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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 1546-1604 confidence: high

Yar, the Sun, plans a journey westward and tells his pregnant wife to follow later, always taking the right-hand track while he scatters feathers on the left.

Yar marks the left-hand path with feathers so his wife can avoid it, but wind removes the feathers and she becomes uncertain and lost.
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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 disappears from men and later departs from his mother.
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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 2030-2124 confidence: high

Warrau account: the Warraus lived above the sky, knew only birds, and Okonor6t6 shot a rare bird whose fall revealed a large hole through which earth animals could be seen.

The Warrau account places the people above the sky, has Okonor6t6 discover the earth through a hole, descend by rope, and later has the people descend collectively.
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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 2380-2438 confidence: medium

After living with the Tamanacas, Amalivaca departs by corial across salt water, says they will change their skins, but after a doubting old woman calls out, he says they shall die.

Amalivaca takes his corial to reach the other side of the salt water from which he had come.
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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 3139-3241 confidence: medium

Mainland Carib informants say the Aka or Akari spirit resides in the head; Yurokon the Bush Spirit seizes it during sleep and takes it into the forest, causing dreams, and death follows if he forgets to bring it back.

The Akari head spirit is seized during sleep and carried into the forest, causing dreams; if not returned, the sleeper dies.
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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: low

A man first lives with a hammock-making woman who cannot bear a child, then has the infant Kurusiwari by a second partner; Kurusiwari disturbs the first woman's hammock cord, is pushed aside, falls and cries, and leaves the house unnoticed.

Kurusiwari is pushed aside after disturbing the hammock cord and then leaves the house unnoticed.
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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 11827-11878 confidence: medium

At the seashore, the parents meet the children as big boys; Kurusiwari refuses to return, then says they may see him if they build a Spirit-house and call him with tobacco; the boys cross the seas.

The children are found as big boys; Kurusiwari refuses to return home, and the three boys cross the seas.
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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 12927-12987 confidence: medium

A near relative may be charged with vengeance, become a Kanaima, be considered possessed by the destroying Spirit, live apart under strict rule and privation, and complete the deed; examples include a Warrau boy killing a piai and Arawaks employing Great Falls Indians as Kanaima mercenaries.

The avenger disappears from the settlement, lives apart under rules and privations, avoids contact, cuts family and tribal ties, and may be killed by others encountered in the bush.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE KAIETEUR FALL / THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY; lines 7875-7945 confidence: high

The husband hears the noise, later treats Waiamari as guilty because he does not return home with the aunt, accuses him at Okohi's place, fights him, and is stopped by Okohi.

Okohi stops the fight and takes Waiamari away by canoe to prevent further strife.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE KAIETEUR FALL / THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY; lines 7875-7945 confidence: high

Okohi and Waiamari depart in a canoe, Waiamari paddling in the bow and Okohi steering; they cross a big sea while the water is described as singing with the paddle strokes.

Okohi and Waiamari cross a big sea to an opposite shore and later return to their own country.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE BUSH / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL; lines 7015-7101 confidence: medium

A large village above Kaieteur Fall includes an old man whose life is burdensome; his relatives arrange to assist him toward the spirit land, described as two days' journey beyond the setting sun.

Relatives place the aged man and his goods in a woodskin above the waterfall, launching him into the stream that carries him to death.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 7979-8069 confidence: high

Some Orinoco nations believe the eclipsed Moon is about to die or is angry and will withhold light; Lomica and Atabaca hold the death theory and believe exposed fires would be extinguished if the Moon died.

Several reports describe the eclipsed Moon as about to die, sick, angry, or preparing to depart, with human mourning or entreaty helping it recover or remain.
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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 4610-4653 confidence: medium

Mawdii, one of the Yurokons or Bush Spirits, smells the tobacco and sends his daughter to fetch the man; she questions him, advises him to come, and warns that refusal would be unwise.

The Indian leaves with the spirit daughter, resides with the Bush Spirits, briefly visits his mother, and then never returns to his old home.
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Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. 15? / PART V. / CONTENTS OF PART V. / INTRODUCTION.; lines 7029-7245 confidence: medium

Bahmoo jumps on the frog’s back and tries to twist its neck, but the frog embraces him, invites him home, and plunges with him into the deep water.

The frog-chief plunges with Bahmoo into the water, carries him across the river, throws him onto the opposite shore, and leaves him there.
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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 tale concludes that the Waraus came down from the heavens in former days and were later driven to swamps.

The tale says the Waraus came from the heavens to earth and were later driven to swamps.
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Legends and Myths of the Aboriginal Indians of British Guiana APPENDIX TO THE LEGEND. / THE LEGENDS. / * # * # / NOTE TO ARAWIDI.; lines 1526-1622 confidence: medium

When the hunter wishes to visit his aged mother, the royal-vulture family discards him and places him on a very high prickly tree; spiders spin cords and birds ease his descent to the ground.

The hunter's desire to visit his aged mother leads the royal-vulture family to discard him and place him on a high prickly tree.
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Legends and Myths of the Aboriginal Indians of British Guiana CONTENTS OF PART II. / INTRODUCTION. / MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE.; lines 2618-2690 confidence: high

Okonorote is addressed as a bright-feathered archer whose arrows kill flying creatures; he says he pursues a rare bird and wants its flesh and plumage.

Okonorote states his intention to find the rare bird and goes forth to seek it, searching for many days.
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Legends and Myths of the Aboriginal Indians of British Guiana HISTORICAL SKETCH. / STRUGGLES WITH EARLY COLONISTS. / WARLIKE LEGENDS. / THE CARIB WAR PATH.; lines 4199-4302 confidence: medium

A message says Carib fame has been tarnished; Essequibo sends a thousand warriors, and the force grows with Caribs from farther east, Surinam, and Cayenne.

A message reports that Carib fame has been tarnished, causing warriors from several regions to gather, go westward, and leave their families for war.
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Legends and Myths of the Aboriginal Indians of British Guiana I. THE FIRST PEOPLE. / H4 LEGENDS AND MYTHS OF THE , / LEGEND OF MANAROWA. / CONCLUSION.; lines 5243-5305 confidence: medium

The clan remnant is said to have withered and been “Brazilians forced to fly” after hearing an English teacher and learning the Saviour’s word.

The passage repeatedly describes groups as forced to flee or driven from Macusi land.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5607-5798 confidence: high

The good man ascends an immense high cliff with a faithful few, leaves evil men below, leaves no track, and cannot be followed; the cliff is compared to high Roriima's wall, and the narrator notes some may think it the same.

The good man ascends an immense high cliff with a faithful few, leaves evil men below, and cannot be followed because no track remains.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7; lines 2693-2834 confidence: high

Okonorote descends from above by a frail ladder and gazes in amazement at abundant life and strange large quadrupeds on the lower ground.

Okonorote descends first from above, and the Waraus later come down the rope ladder to this world below; the framing passage calls the story a "descent from heaven."
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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: medium

The old Warau says Abore crossed a smooth sea, found land or an island, discarded wax, made a wooden craft, and visited places.

Abore travels over the sea, finds land or an island, builds a new craft, and makes his abode on a foreign shore.
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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

Wowtah, who reared Abore, urges him to hunt wild bees; Abore is clever and inventive, but she keeps sending him away from his works and can subdue him with her glance.

Abore is controlled by Wowtah's glance, cannot successfully flee through the woods, and is told ordinary flight from her is vain.
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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 3486-3676 confidence: high

Abore forms a large wax vessel resembling what the passage calls a wotka or canoe, tries it at the waterside, and Wowtah comes, eyes it severely, breaks it, and scatters the wax.

When Abore tests his wax vessel at the waterside, Wowtah arrives, breaks it, and scatters the wax.
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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: high

Abore is determined to go in a waxen canoe, seeks a young cousin called “brother,” and the companion says he will brave the salt sea while fearing he may be bewitched if he remains.

Abore prepares hidden equipment, recruits a companion, and launches across the salt sea to avoid Wowtah’s feared bewitching power.
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Legends and Myths of the Aboriginal Indians of British Guiana MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT.; lines 2836-2919 confidence: medium

The Warau begin life in the new world below; hunters with bows obtain plentiful food, but anxiety grows.

The Warau are said to begin life in a new world below, to have forsaken the Maker's high place, and to have come from on high.
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Legends and Myths of the Aboriginal Indians of British Guiana ORIGIN OF THE AMAZONS. / LEGENDS OF THE SKY. / LEGEND OF OROAN. / THE LEGEND.; lines 8580-8719 confidence: high

The old man's increasing helplessness makes more work, and the young women and boys say they give up caring for him.

The head men command that the old man be placed in a wood-skin and sent away to remove the trouble and end his pain.
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Legends and Myths of the Aboriginal Indians of British Guiana PART II. / CONTENTS OF PART II. / INTRODUCTION. / MYTHOLOGICAL TALES.; lines 2545-2616 confidence: medium

“Stern foes have indeed caused the Waraus to fly: / But they first lived on high, / Above yonder blue sky, / Ere they came down the good things of this world to try.”

The ancestral Waraus are said to come down from their high place to try the good things of this world.
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Legends and Myths of the Aboriginal Indians of British Guiana PART III. / CONTENTS OF PART III. / A CAEIB FAMILY. / HISTORICAL SKETCH.; lines 3968-4045 confidence: medium

Carib legends say the Caribs came from Orinoque in old times and spread power over sea and land.

The passage says Carib legends told that the Caribs came from Orinoque and spread power over sea and land.
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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: high

Some people, tearful and sad-hearted, watch his lessening canoe; from that time he never again comes to the western shore.

The Great Teacher departs by canoe while the people watch sorrowfully, and he is said not to return to the western shore.
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Legends and Myths of the Aboriginal Indians of British Guiana THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE. / HISTORICAL AND WARLIKE LEGENDS. / THEIR WAR WITH THE CARIBS.; lines 5800-6065 confidence: medium

The speaker says origins cannot be traced, but legends place the ancestors north of the Masaruni among mountains, rocks, and falls; the Caribs dominated the land and forced them to flee.

The ancestors are said to have lived near the Masaruni until the Caribs forced them to flee.
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Legends and Myths of the Aboriginal Indians of British Guiana THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE. / HISTORICAL AND WARLIKE LEGENDS. / THEIR WAR WITH THE CARIBS.; lines 6350-6533 confidence: medium

The speaker's family goes north because they would not slay their brethren, crosses hills, and sees Barahma far away.

The family goes north because they would not slay their brethren and crosses hills toward Barahma.
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Legends and Myths of the Aboriginal Indians of British Guiana THE LEGEND. / SEQUEL TO THE ANCIENT LEGEND. / PART III. / CONTENTS OF PART III.; lines 3897-3965 confidence: medium

Carib tradition is summarized as claiming Guiana for the cradle of their race and the Orinoco as the starting point for conquest.

The Caribs are said to claim Guiana as their cradle and the Orinoco as the point from which they began their career of conquest.
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Legends and Myths of the Aboriginal Indians of British Guiana VARIOUS LEGENDS. / THE SORCERER'S DAUGHTER. / THE DEMARENA. / ORIGIN OF THE AMAZONS.; lines 7619-7935 confidence: high

A female band winds through the woods carrying hammocks, food, and weapons; To-eyza leads, all obey, and they fight or flee while relying mainly on bows.

The women leave in an ordered band with hammocks, food, and weapons, march to a distant land, and establish a settlement.
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The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2894-3014 confidence: high

The brothers follow the sound of a conch shell down the Essequibo to Pairakaira, build great rock falls, and leave the world from a rock where their footprints remain visible, called the jumping stone.

The brothers leave the world from a rock where their footprints remain visible, known as the jumping stone.
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mangaian

Myths and Songs from the South Pacific A HUMAN PRIESTHOOD NEEDED. / DEDICATION OF INFANTS. / NAMING OF CHILDREN. / A CHASE THAT NEVER ENDS.; lines 2416-2481 confidence: high

Tarakorekore goes torch-fishing on the reef at night, catches kuku fish, returns home, cooks them, divides them into four portions, eats with Potiki, refuses to wake the children, and stores their portions in separate baskets.

After not being called to share the midnight meal, the twins weep and decide to flee forever.
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Myths and Songs from the South Pacific AKAREINGA. FINALE. / CIRCA 1795. / TUMU. INTRODUCTION. / PAPA.; lines 9768-9797 confidence: high

“A favouring breeze sweeps the entrance of the ghost-cave; / 'Tis for Puvai, about to depart.”

Puvai is explicitly described as about to depart, followed by a chorus image of him skimming over billows.
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Myths and Songs from the South Pacific AKAREINGA. FINALE. / TUMU. / INTRODUCTION. / PAPA.; lines 9384-9423 confidence: high

"List, Vera, to the music of the sea... 'Tis time, friends, to depart;"

The English solo explicitly tells the friends that it is time to depart.
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Myths and Songs from the South Pacific AKAREINGA. FINALE. / TUMU. / INTRODUCTION. / PAPA.; lines 9384-9423 confidence: medium

"List, Vera, to the music of the sea... 'Tis time, friends, to depart;"

The departure statement occurs in a setting described with sea, billows, rocks, and pandanus trees.
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Myths and Songs from the South Pacific BY KOROA, CIRCA 1814. / THE VOYAGE OF INA. / FOR A FEMALE REED-THROWING MATCH, CIRCA 1814. / BY KOROA.; lines 4839-4912 confidence: high

The speaker says she will not be a bride to the men of Iva.

Ina rejects being a bride to the men of Iva, travels through ocean waves toward Rangiriri, and lands at her husband's home.
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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: medium

Ngaru obtains a light surf-board named Orua, meaning 'the two,' in reference to the two sea-gods. He goes to the reef with the board while Moko watches from a crag, and he curses the sea-monsters by name at the outer edge of the reef.

Ngaru goes from the reef out to sea to confront the monsters, survives the ocean ordeal, and makes his way home afterward.
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Myths and Songs from the South Pacific CIRCA 1770. / TUMU. / INTRODUCTION. / PAPA.; lines 8969-9009 confidence: medium

"At Vairorongo, towards the setting sun"; "Tarry with us this evening. I go far away, mother,"

The solo voice asks others to tarry this evening and addresses the mother while saying it goes far away.
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Myths and Songs from the South Pacific COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, / IN 1824. / CHAPTER IX. / THE SOUL.; lines 8672-8701 confidence: high

Veetini leads the procession west along the beach to Vairorongo, Kongo's sacred stream, facing the setting sun; his body lies nearby on a hill.

Veetini leads a farewell procession, refuses his parents' pleas to remain, eludes their attempt to detain him, and disappears.
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Myths and Songs from the South Pacific DEDICATION OF INFANTS. / NAMING OF CHILDREN. / A CHASE THAT NEVER ENDS. / SONG OF THE TWINS.; lines 2483-2531 confidence: medium

“Wherefore fled the children of Tarakorekore? ... Anger at the cooked fish of Potiki. ... They stealthily rose, and ran and fled for ever.”

The children flee forever in a context of maternal ill-treatment, thrashing, threats, and blows.
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Myths and Songs from the South Pacific F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS. / VIII. -HADES; OR, THE DOCTRINE OF SPIRIT- WORLD.; lines 760-808 confidence: high

Chapter IX is headed immortality of the soul and lists dirges and laments, Veetini meeting his father, ghosts led by Vera preparing for final departure, Puvai leading a band of ghosts to the shades, and a spirit-journey.

The contents list ghosts led by Vera preparing for final departure and Puvai leading a band of ghosts to the shades.
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Myths and Songs from the South Pacific FINALE. / BY KOROA, CIRCA A.D. 1 796. / TUMU. / INTRODUCTION.; lines 10248-10284 confidence: high

"The little voyager is ready to start. Koroa is distracted for his boy. (The rocks) re-echo the cries. Of Koi the heart-broken mother."

The English introduction explicitly presents the little voyager as ready to start.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT.; lines 9092-9157 confidence: medium

"Halt, Vera, on thy journey."

The solo first addresses Vera on a journey, and the translated lyric says the speaker goes far away from the mother/home context.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / INUINU RUA. SECOND OFFSHOOT. / INUINU TORU. THIRD OFFSHOOT. / INUINU A. FOURTH OFFSHOOT.; lines 9649-9700 confidence: high

The singer asks whether Vera will voyage over the foaming billows.

The song asks whether Vera will voyage over foaming billows and later says it is time for friends to depart.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT.; lines 4370-4417 confidence: medium

"Through rain and fierce winds, / On a peaceful errand we sail. / Ne'er more will Iva be seen!"

The speakers describe sailing or coming on a peaceful errand through rain and fierce winds.
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Myths and Songs from the South Pacific FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824. / SNEEZING. / COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, / IN 1824.; lines 8458-8561 confidence: high

"COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, IN 1824."

In a memorial song for Vaiana, she is said to have sped to Avaiki, disappeared at the horizon where the sun drops, and reached a distant land from which she will not return.
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Myths and Songs from the South Pacific FOUNDATION. / FIFTH OFFSHOOT. / PAPA AKAOTI. . LAST FOUNDATION. / AKAREINGA. FINALE.; lines 9339-9381 confidence: high

“THE GHOSTS LED BY VERA PREPARING FOR THEIR FINAL DEPARTURE.”

The following heading explicitly describes ghosts led by Vera preparing for their final departure.
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Myths and Songs from the South Pacific FOUNDATION. / FIRST OFFSHOOT. / SECOND OFFSHOOT. / INUINU RUA.; lines 9854-9951 confidence: high

“He is about to depart”; “Lightly he skims o'er the crest of the billows.”

The passage says he is about to depart, skims over the billows, and Mangaia fades from Puvai's sight under violent winds.
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Myths and Songs from the South Pacific FOUNDATION. / INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. SECOND OFFSHOOT.; lines 9483-9574 confidence: high

The group awaits the “south-eastern breeze” to “waft us over the far-reaching ocean.”

The ghost band awaits a breeze to carry them across the far-reaching ocean and is later told it is time to depart.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU A. / FOURTH OFFSHOOT. / UNUUNU RIMA.; lines 9235-9294 confidence: high

"I go far away, mother, / ... / By a perilous path to spirit-land."

The first-person speaker tells the mother, 'I go far away,' and the chorus identifies the route as a path to spirit-land.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU TAI. / PAPA. / FIRST OFFSHOOT.; lines 9037-9089 confidence: high

"I go far away, mother"; "By a perilous path to spirit-land."

The speaker says 'I go far away, mother' and the chorus identifies the route as a perilous path to spirit-land.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU TAI. / UNUUNU RUA. / FIRST OFFSHOOT.; lines 10697-10742 confidence: medium

"There we parted; / Aye, parted for ever! / Shallow was the grave"

The speakers say they parted at the burial place and parted forever.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU TORU. THIRD OFFSHOOT. / PAPA. / FOUNDATION.; lines 9193-9232 confidence: medium

“I go far away, mother.”

The speaker tells his mother that he goes far away, immediately followed by the chorus line about the perilous path to spirit-land.
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Myths and Songs from the South Pacific FOURTH OFFSHOOT. / UNUUNU RIMA. / FOUNDATION. / FIFTH OFFSHOOT.; lines 9296-9337 confidence: medium

The solo voice refers to the beach where waves beat, a rough path, the regions of the sun-setting, and says to the mother that the speaker goes far away.

The speaker says they go far away and addresses the mother during the departure sequence.
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Myths and Songs from the South Pacific INA'S VOYAGE TO THE SACRED ISLE. / FINAL STANZA OF THE DAY-SONG FOR TENIO'S / FETE. / BY KOROA, CIRCA 1814.; lines 4763-4836 confidence: medium

"Like a tall solitary tree is the fairy / Who committed herself to the winds."

Ina is called a Fairy Voyager, commits herself to winds, is carried by fish and a shark over the sea, and is on a voyage to the Sacred Isle.
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Myths and Songs from the South Pacific INUINU RUA. SECOND OFFSHOOT. / INUINU TORU. THIRD OFFSHOOT. / INUINU A. FOURTH OFFSHOOT. / INUINU RIMA, FIFTH OFFSHOOT.; lines 9702-9734 confidence: high

The song describes movement from the root of the skies to these shores, names Kopuakanae and Nukuterarire, and urges the addressed one to turn back before taking a long farewell.

The passage explicitly mentions a long farewell, asks the addressed one to turn back, and announces that it is time for friends to depart.
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Myths and Songs from the South Pacific INUINU TORU. THIRD OFFSHOOT. / INUINU A. FOURTH OFFSHOOT. / INUINU RIMA, FIFTH OFFSHOOT. / AKAREINGA. FINALE.; lines 9736-9766 confidence: high

The commentary says the spirits of the dead are marshalled by Vera on Mangaia’s eastern shore, led over rocks and through thickets around the southern half of the island, and brought to a western point for final departure to the shades.

The troop of ghosts reaches a western point for final departure to the shades and weeps at leaving earth forever.
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Myths and Songs from the South Pacific LAMENT FOR MOURUA / TUMU. INTRODUCTION. / PAPA. / FOUNDATION.; lines 10651-10695 confidence: high

Ghosts from a cave, when the coral tree blossomed, departed by leaping from rock to rock, moving to the reef, crossing the ocean like Veetini, and disappearing with the sun in the nether-world.

The ghosts' route is described in stages: cave, rocks, reef, ocean, and disappearance with the sun in the nether-world.
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Myths and Songs from the South Pacific MANGAIA. / AITUTAKIAN HELL. / AITUTAKIAN HEAVEN. / FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824.; lines 8209-8330 confidence: medium

The farewell is translated: "Farewell, brother, I go to the domains of Miru!"

The prose quotes an ancient farewell in prospect of dissolution: the speaker says he goes to Miru's domains.
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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 PAPA RUA. / INTRODUCTION. / FOUNDATION. / FIRST OFFSHOOT.; lines 4346-4368 confidence: medium

“Alas for the haunts of loved Iva!”

The passage laments loved Iva and repeats that Iva will never be seen again.
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Myths and Songs from the South Pacific PAPA. / FOUNDATION. / INUINU TAI. / FIRST OFFSHOOT.; lines 9426-9481 confidence: high

“The departing band led by thee.”

A departing band is mentioned, Vera is bound to the land of ghosts, and the speakers say it is time for friends to depart.
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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: high

Te-erui, son of Te-tareva, lives in utter darkness in Avaiki, hears of a land of light, desires to visit it, and resolves to make a canoe.

The brothers leave the dark land in search of light and, after reaching the light, no longer wish to return.
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Myths and Songs from the South Pacific PREFACE. / F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS.; lines 704-758 confidence: low

The Ina section lists Ina's voyage to the Sacred Isle, a song of Ina, the voyage of Ina, the taairangi or porpoise, Tinirau's finny subjects, invention of numeration and fishing, origin of dancing, and a song for Tenio's fete.

Ina is described as a fairy voyager and her voyage to the Sacred Isle is listed.
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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 4420-4524 confidence: high

Ngaetua beats Ina with green coconut branches, then Vaitooringa also beats her, until a divine spirit enters Ina and speaks in a strange voice, declaring her person sacred and announcing departure to the Sacred Isle for Tinirau alone to strike it.

The divine voice announces travel to Motu-tapu, and Ina later eludes her parents, runs to the shore, and looks toward the Sacred Isle.
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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 4420-4524 confidence: low

At the shore Ina looks toward the setting sun, where the Sacred Isle is located. Searching for transit, she sees a small avini fish, knows fishes are subjects of royal Tinirau, and begins to address it.

At the shore, Ina notices and addresses a small avini fish, while knowing that fishes are subjects of Tinirau, the figure linked to her destination.
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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 4526-4608 confidence: medium

"Come bear me on thy back / To my royal husband Tinirau, / With him to live and die."

Ina asks to be carried to her royal husband Tinirau and is described as the intended bride of the god Tinirau while voyaging to the Sacred Isle.
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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 4526-4608 confidence: high

The little fish consents by touching Ina's feet; Ina mounts, the fish turns over before the reef edge, she falls into shallow water, strikes the avini, and its stripes are explained as 'Ina's tattooing.'

Ina repeatedly mounts fish and sharks to cross the ocean toward the Sacred Isle, with several failed carriers before Tekea carries her to arrival.
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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: medium

Tinirau returns, Ina hides, beats the drum again, and becomes his wife; the text says Tinirau’s might gave her a “manu” and ensured her safe voyage to the Sacred Isle.

The passage retrospectively says Tinirau’s might inspired Ina with a strange spirit and provided for her safety in voyaging to his home in the Sacred Isle.
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Myths and Songs from the South Pacific SECOND OFFSHOOT. / INUINU RUA. / INUINU A. / FOURTH OFFSHOOT.; lines 9954-9996 confidence: high

The passage says the male figure is about to depart and that he lightly skims over the crest of the billows.

The passage states that the male figure is about to depart and then describes him skimming over the crest of the billows.
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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 6832-6915 confidence: medium

First settlers are described as coming from Avaiki/Savai'i, the sun-setting direction, to the land of light or sun-rising direction; priests tell Papehia that Te-erui was the first man and that they know nothing about Adam.

The passage describes first settlers coming from Avaiki/Savai'i, the sun-setting direction, to the land of light or sun-rising direction.
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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 6832-6915 confidence: medium

Rata, a renowned chief in Kupolu, resolves to build a great double canoe for exploring other lands, goes with his axe to a valley of fine timber near a mountain stream, and sees a white heron and spotted sea-serpent fighting at a fragrant pandanus tree.

Rata resolves to build a great double canoe with the purpose of exploring other lands and begins cutting timber for it.
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Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 6917-7024 confidence: high

Rata awakens, sees the finished canoe by his door, guesses it is the gratitude of the king of birds, and names it Taraipo, glossed as Built-in-a-night or Built-in-the-invisible-world.

Rata names the bird-built canoe, equips it with mast and sail, provisions it, and begins a projected voyage over the ocean in quest of new lands.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1815-1908 confidence: medium

Tangiia learns of Tutapu's intention and flees with wife, children, and friends to Huahine.

Tangiia flees with his family, crosses from island to island, commits himself to the ocean, and reaches new places of refuge.
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Myths and Songs from the South Pacific THE DRAMA OF NGARU. / INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA.; lines 12516-12549 confidence: medium

“Takina o Ngaru-tai / Na Kumutonga i apai, / E apai ki Avaiki, / Ei kai na Miru-Kura”

Ngaru-tai is carried or led by Kumutonga to Avaiki and is described as food for Miru-Kura.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3558-3678 confidence: medium

Maui asks who is lord of fire; Ina identifies his grandfather Tangaroa-of-the-tattooed-face, warns that he is dangerous, and describes a death road and a safe road; Maui chooses the death road.

Ina describes a path of death and a safe road to Tangaroa's dwelling, and Maui deliberately chooses the path of death.
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Myths and Songs from the South Pacific THE SOUL. / VAIPO'S DIRGE FOR VEETINI. / THE CLOSING OR DAY-SONG FOR TENIO'S FETE. / BY KOROA. CIRCA 1814.; lines 8809-8885 confidence: medium

The prose says the song refers to Tiki's sad journeyings with her parents in search of Veetini, and that at the breaking up of a funeral party people commonly say Tiki's weary travels are over and they part.

The passage says a funeral party commonly parts with a phrase that Tiki's weary travels are over.
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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 narrator presents the story of Toa and Tapairu as known history and says Mahuta and his wife Tavai migrated to Penrhyns; a second canoe piloted by Mahuta’s son reached Tongareva.

Mahuta, Tavai, and Mahuta’s son are described as migrating or voyaging by canoe to Penrhyns and Tongareva.
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Myths and Songs from the South Pacific THIRD OFFSHOOT. / UNUUNU A. / AKAREINGA. / FOURTH OFFSHOOT.; lines 10397-10435 confidence: medium

“Prosperous be thy perilous pilgrimage ... May soft zephyrs waft thee on ... Too late to accompany the ghosts / Which are hurried o'er the sea by / fierce currents.”

The addressee is wished prosperity on a perilous pilgrimage and soft zephyrs to waft them onward.
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Myths and Songs from the South Pacific TUMU. INTRODUCTION. / PAPA. / FOUNDATION. / FIRST OFFSHOOT.; lines 9800-9852 confidence: high

The solo voice farewells beloved parents, asks that a mourning procession follow, calls for weeping over a tender son, and says a fair wind will bear him to spirit-land/Iva.

The speaker farewells parents, is mourned as a son, and is borne by a fair wind toward spirit-land/Iva before departing over the billows.
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Myths and Songs from the South Pacific TUMU. INTRODUCTION. / PAPA. / FOUNDATION. / FIRST OFFSHOOT.; lines 9800-9852 confidence: medium

The solo voice farewells beloved parents, asks that a mourning procession follow, calls for weeping over a tender son, and says a fair wind will bear him to spirit-land/Iva.

The solo voice bids farewell to beloved parents and calls for a mourning procession before the journey to spirit-land.
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Myths and Songs from the South Pacific TUMU. / INTRODUCTION. / PAPA. / FOUNDATION.; lines 9012-9035 confidence: medium

"Halt, Vera, on thy journey: / Turn thine eyes towards Mangaia."

Vera is addressed as being on a journey and is told to halt, turn toward Mangaia, and look again at parents.
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Myths and Songs from the South Pacific TUMU. / INTRODUCTION. / PAPA. / FOUNDATION.; lines 9012-9035 confidence: high

"the spirits of the dead assembled at Vairorongo, facing the setting sun, to await the proper period for their departure."

The note states that dead spirits gather at a named place, face the setting sun, and wait for the proper time to depart, with Iva glossed as spirit-land.
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Myths and Songs from the South Pacific UNUUNU RUA. / SECOND OFFSHOOT. / FOUNDATION. / UNUUNU TORU. THIRD OFFSHOOT.; lines 9160-9191 confidence: medium

“Chorus. / Vera e, i tuaanga e ! Vera, the surface of the ocean”

The passage connects Vera with ocean-surface imagery and names an ocean-path previously traversed by Ngake.
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Myths and Songs from the South Pacific UNUUNU RUA. / UNUUNU TORIU. / FOUNDATION. / FIRST OFFSHOOT.; lines 10319-10360 confidence: high

“Should an ill wind o'ertake thee. Seek shelter, O Ura, my spirit-child. Go on thy way, fated voyager!”

Ura is called a fated voyager and told to go on his way and seek another land.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7502-7602 confidence: high

The leader fixes the final departure; if no distinguished person is present, the spirits wait. Vera is represented as chosen captain of the dead.

The leader fixes the time, the ghosts assemble with tears, living relatives solicit them, and the band takes a last farewell before leaving over the ocean.
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Myths and Songs from the South Pacific VAIPO'S DIRGE FOR VEETINI. / THE CLOSING OR DAY-SONG FOR TENIO'S FETE. / BY KOROA. CIRCA 1814. / VEETINI MEETING HIS FATHER.; lines 8887-8966 confidence: medium

Funerary practice: mourners use five old coconuts, pour out water, wrap and throw them toward the grave or into a chasm with food, call the departed to eat, and end with a final farewell.

After the fifth coconut and accompanying pudding are thrown down, mourners say farewell and state they will come back no more to the departed.
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 1379-1457 confidence: medium

The passage contrasts the shared phrase “cursed ground”: in Genesis it is tied to agricultural toil, while in Enkidu’s story it is the place where he lives before human life and is asked to leave; Adam is expelled as punishment, Enkidu urged to leave as progress.

The passage contrasts Adam’s punitive expulsion from Paradise with Enkidu being implored to leave his earlier cursed place as a necessary step toward progress.
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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

The struggle against Huwawa takes a large part in both Old Babylonian and Assyrian versions; the Yale tablet covers preparation and repeated warnings to Gilgamesh, and later tablets recount the struggle.

The Yale tablet is described as preparation for the Huwawa struggle, with repeated warnings to Gilgamesh against the dangerous undertaking.
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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 557-641 confidence: high

Weapons are forged for the two heroes; the elders of Erech are fearful; Huwawa threatens to annihilate Gilgamesh if he enters the cedar forest, and the elders try to dissuade him.

The heroes prepare and arm for an expedition while the elders warn Gilgamesh, advise provisions, and finally dispatch him with counsel.
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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 954-1042 confidence: medium

In the Huwawa episode, the Yale tablet is said to show Enkidu as the real hero; elders of Erech, Enkidu, and workmen warn Gilgamesh against the undertaking, saying he is young and does not know what he proposes.

Before the Huwawa undertaking, the elders say Enkidu should go before Gilgamesh because he knows the roads to the cedar forest and is skilled in battle.
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An Old Babylonian Version of the Gilgamesh Epic COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION. / TRANSLATION.; lines 3672-3872 confidence: high

"I will go down to the cedar forest"

Gish states that he will go down to or enter the cedar forest, while Enkidu and the elders warn him of Huwawa's danger and the forest's inaccessibility.
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An Old Babylonian Version of the Gilgamesh Epic COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION. / TRANSLATION.; lines 3672-3872 confidence: high

"Huwawa, whose roar is a flood, whose mouth is fire, whose breath is death."

Enkidu questions why Gish desires to advance toward Huwawa's dwelling, and the elders of Erech warn Gish that he is young and ignorant of the danger.
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An Old Babylonian Version of the Gilgamesh Epic COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION. / TRANSLATION.; lines 3875-4040 confidence: high

At Erech’s rampart, Gish kneels before Shamash, says he will go, asks to be brought back if he saves his life, and requests protection.

Gish prays at Erech’s rampart for protection and return, receives preparations, and takes the road.
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An Old Babylonian Version of the Gilgamesh Epic COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION. / TRANSLATION.; lines 4142-4219 confidence: medium

The hero is armed by the master craftsman; items mentioned include pasu, patru, bow or possible bow, and quiver.

The hero is armed by a master craftsman, and Enkidu leads the way toward Huwawa’s country because he knows it.
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An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET. / TRANSLITERATION. / TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET.; lines 3121-3214 confidence: medium

The commentary reconstructs the broken lines as showing the effect of the address on Enkidu and his readiness to accept advice; Enkidu and the woman then proceed to the heart of the city, from a scene outside Erech among meadows and sheepfolds.

The passage places the preceding scene outside Erech among meadows and sheepfolds, then states that Enkidu and the woman proceed to the heart of the city.
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An Old Babylonian Version of the Gilgamesh Epic TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION.; lines 3370-3600 confidence: medium

Gilgamesh responds to Enkidu that humans are mortal, urges courage, says he will go before Enkidu, and speaks of establishing his name if he falls.

Gilgamesh repeatedly states that he will go to the cedar forest, prepares for the journey, and seeks divine support before departure.
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An Old Babylonian Version of the Gilgamesh Epic TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION.; lines 3370-3600 confidence: medium

Gilgamesh appears before Shamash, says he is going and takes or invokes Shamash's hand, asking that his life be returned to the quay of Uruk and that protection or a favorable path be set for him.

Gilgamesh stands before Shamash, announces his going, invokes Shamash's hand, and asks to be returned safely to Uruk.
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An Old Babylonian Version of the Gilgamesh Epic TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION.; lines 3602-3669 confidence: high

Elders bless or counsel Gilgamesh; the passage mentions return to Uruk, counsel for the journey, not trusting his strength, protecting himself, Enkidu going before him, and the route/forest entrance associated with Huwawa/Humbaba.

The elders counsel Gilgamesh about the journey, warn him not to rely only on strength, instruct self-protection, and tell him to let Enkidu go before him on the route connected with Huwawa/Humbaba.
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An Old Babylonian Version of the Gilgamesh Epic VIII. / PENNSYLVANIA TABLET / PENNSYLVANIA TABLET. / TRANSLITERATION.; lines 2081-2342 confidence: high

Enkidu sits before the harimtu; after a six-day and seven-night period, she tells him he is like a god and invites him to Uruk, the dwelling associated with Anu and the place of Gilgamesh.

Enkidu moves from animal-associated life through the harimtu’s instruction in clothing, bread, beer, washing, anointing, and entry into Uruk.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LETTERS 245 / ASSYRIAN AND BABYLONIAN LETTERS 247 / ASSYRIAN AND BABYLONIAN LETTERS / ASSYRIAN AND BABYLONIAN LETTERS 25 1; lines 16504-16601 confidence: medium

The senders speak about Ashur-mukin-pale'a, invoke Ashur, Bel, Nabu, Sin, Shamash, and Ramman to bless him, and state that the journey conditions are auspicious, especially the second and fourth days of the month.

The letter states that conditions are auspicious for a journey and evaluates the second and fourth days of the month as auspicious.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF SHALMANESER II 35 / INSCRIPTION OF SHALMANESER II 37 / INSCRIPTION OF SHALMANESER II; lines 5935-6029 confidence: medium

The speaker departs from Nineveh, crosses the Tigris, passes mountains, reaches Til-barsip; Ahuni flees across the Euphrates; by Ashur’s command the speaker seizes cities, settles Assyrians, builds palaces, and renames places.

The passage repeatedly structures the campaign through departures, river crossings, mountain crossings, descents into lands, and arrivals at target cities.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 341 / THE GILGAMESH NARRATIVE 343 / TABLET IX; lines 21390-21450 confidence: high

Gilgamesh says: 'I will not die like Eabani'; 'Fear of death has befallen me'; and 'To (test) the strength of Per-napishtim, the son of Kidin-Marduk, I will set out.'

Gilgamesh says fear of death has befallen him and immediately declares that he will set out to Per-napishtim.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LETTERS / ASSYRIAN AND BABYLONIAN LETTERS 245 / ASSYRIAN AND BABYLONIAN LETTERS 247 / ASSYRIAN AND BABYLONIAN LETTERS; lines 16395-16501 confidence: medium

On the third day of Iyyar, Calah will consecrate Nabu's couch and the god will enter the bedchamber; on the fourth day comes the return of Nabu. The writer says he is prefect of the house of Nabu and will go.

Nabu's rite includes the god coming forth, going to a grove, returning, and being conveyed within.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF NABONIDUS 157 / INSCRIPTION FROM THE FOUR CLAY / CYLINDERS OF NABONIDUS, KING / THE STELE OF NABONIDUS; lines 11445-11472 confidence: medium

A damaged opening describes evil or rebellion, action against Babylon, the ruin of temples and shrines, the taking of Prince Marduk’s hand to Asshur, Marduk’s continued anger, and his dwelling in Asshur for twenty-one years.

Prince Marduk is brought from Babylon to Asshur and remains there for twenty-one years.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF SHALMANESER II 37 / INSCRIPTION OF SHALMANESER II / INSCRIPTION OF SHALMANESER II 41 / INSCRIPTION OF SHALMANESER II 43; lines 6123-6208 confidence: medium

The speaker departs from Nineveh, crosses the Tigris, advances to cities of Giammu on the Balich, and Giammu's people kill him out of fear of the speaker's lordship and weapons.

The passage repeatedly structures the campaign through first-person departures and crossings of major rivers before advances on cities and enemies.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF SHALMANESER II / ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF SHALMANESER II 35 / INSCRIPTION OF SHALMANESER II 37; lines 5845-5932 confidence: medium

From Hamani the king departs, crosses the Orontes, and advances to Aligir, stronghold of Sapalulme; several named rulers are listed in the conflict context.

The narrative repeatedly marks departures from major places and crossings of rivers or mountains as stages in the royal campaign itinerary.
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Assyrian and Babylonian Literature: Selected Translations IQ4 ASSYRIAN AND BABYLONIAN LITERATURE / XX. INSCRIPTION OF ARTAXERXES I / INSCRIPTION OF ANTIOCHUS-SOTER 195 / THE HISTORY OF ASSYRIA AND BABYLONIA 197; lines 13333-13378 confidence: medium

Fragmentary opening recounts Belkudurugur of Assyria fighting and killing Ramman(?)baliddina(?) of Karduniash, followed by Ninibabaleshara gathering forces, marching to Asshur, fighting, retreating, and returning.

Several episodes describe a ruler or commander marching to conquer, fighting, retreating, and returning to his land or country.
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Assyrian and Babylonian Literature: Selected Translations SHORTER BABYLONIAN LEGENDS / THE LEGEND OF ZU, THE STORM-BIRD / THE LEGEND OF ZU, THE STORM-BIRD 305 / THE LEGEND OF ZU, THE STORM-BIRD 307; lines 19364-19477 confidence: medium

Lugal-banda goes away to a distant mountain, including the mountain of Sabu; mother, father, noble acquaintance, and trusty friend are absent from him.

Lugal-banda goes away to a distant mountain without kin, acquaintance, or friend present with him.
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Assyrian and Babylonian Literature: Selected Translations TABLET II / THE GILGAMESH NARRATIVE 327 / THE GILGAMESH NARRATIVE 329 / ASSYRIAN AND BABYLONIAN LITERATURE; lines 20668-20713 confidence: medium

Short excerpt: 'Lofty thou art, Eabani, thou shalt be like a god'; Uchat also asks why he lies down with beasts of the field.

Uchat asks Eabani why he lies with beasts and offers to take him to strong-walled Erech; he listens to her speech and desires a friend.
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Assyrian and Babylonian Literature: Selected Translations TABLET III / THE GILGAMESH NARRATIVE 333 / TABLET IV / THE GILGAMESH NARRATIVE 335; lines 20942-21006 confidence: medium

Gilgamesh recounts to Eabani a favorable, splendid dream in which he saw the corpse of Humbaba; they set out in the morning and take meals and rests at measured double-league intervals.

Gilgamesh and Eabani set out in the morning and proceed with fixed intervals for meals and rest.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 331 / TABLET III / THE GILGAMESH NARRATIVE 333 / TABLET IV; lines 20866-20939 confidence: high

The prayer asks why Shamash has disquieted Gilgamesh’s heart and says Gilgamesh travels a far road to Humbaba and is about to enter an unknown fight and war.

The prayer speaks of a far road, an unknown fight, and a period from going until returning; the narrative then says the two friends set out together.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 325 / TABLET II / THE GILGAMESH NARRATIVE 327 / THE GILGAMESH NARRATIVE 329; lines 20601-20665 confidence: medium

Gilgamesh tells the hunter to take the ensnarer Uchat, have her uncover herself when beasts come to the well, and says Eabani will approach her and the cattle around him will forsake him.

Gilgamesh predicts that after Eabani approaches Uchat, the cattle gathered around him in the field will forsake him.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 325 / TABLET II / THE GILGAMESH NARRATIVE 327 / THE GILGAMESH NARRATIVE 329; lines 20601-20665 confidence: low

The passage says the hunter is to use the woman's assistance to bring Eabani to Erech; the hunter goes to Erech, the city of Gilgamesh, and appears before Gilgamesh after a repeated report of failure to capture Eabani.

The opening states that Eabani is to be brought to Erech, while later description places his home in the mountains and his life among animals.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 327 / THE GILGAMESH NARRATIVE 329 / ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 331; lines 20716-20785 confidence: medium

Eabani asks Uchat to lead him to the glorious dwelling, sacred seat of Anu and Ishtar, and palace/Erech of Gilgamesh, who surpasses men in power like a mountain bull.

Eabani asks Uchat to lead him to the sacred dwelling/Erech; Uchat leads him there, and the dream warning refers to Eabani having come down from the mountain.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 343 / TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 345; lines 21514-21554 confidence: medium

The scorpion-man describes the dangerous march through the mountain of Mashu; nobody has yet been able to pass through twelve miles of heavy darkness.

The scorpion-man warns Gilgamesh about the mountain passage and then opens the gate, enabling the hero's progress.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE / TABLET XI / THE GILGAMESH NARRATIVE 351 / THE GILGAMESH NARRATIVE; lines 21938-22077 confidence: medium

Shamash appoints the time when rulers of darkness will send destructive rain at eventide; the speaker then enters the ship, shuts the door, and entrusts guidance to Purur-bel the boatman.

Shamash appoints a sign involving destructive rain, after which the speaker enters the ship and shuts its door.
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Assyrian and Babylonian Literature: Selected Translations THE TEL-EL-AMARNA LETTERS 237 / THE TEL-EL-AMARNA LETTERS 239 / ASSYRIAN AND BABYLONIAN LETTERS 241 / ASSYRIAN AND BABYLONIAN LETTERS; lines 16012-16105 confidence: low

Shuma, son of Shum-iddina and related to Tammaritu’s sister, fled from Elam to Dakkha; Bel-ibni took him under protection, transferred him, notes illness, and plans to send him to the king after recovery.

Shuma flees from Elam, reaches Dakkha, is taken under Bel-ibni’s protection, and is to be sent to the king after recovery.
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Assyrian and Babylonian Literature: Selected Translations THE ASSYRIAN EPONYM-LIST / THE ASSYRIAN EPONYM-LIST / ASSYRIAN EPONYM-LIST, WITH NOTES / ASSYRIAN EPONYM-LIST, WITH NOTES; lines 14169-14311 confidence: low

"To the land of Que ... to the land of Que. The great god went out from Der."

The passage states that the great god went out from Der.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 347 / THE GILGAMESH NARRATIVE / TABLET XI / THE GILGAMESH NARRATIVE 351; lines 21833-21935 confidence: medium

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

Ea tells the man to forsake possessions and gives him an explanation for leaving the city and going down to the deep to live with Ea.
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Cuneiform Parallels to the Old Testament FIFTH TABLET / SIXTH TABLET / SEVENTH TABLET / EIGHTH TABLET; lines 6321-6363 confidence: high

The eighth tablet is introduced as containing Engidu's death; the cause is unknown, and Gilgamesh first thinks his friend is merely asleep.

Engidu dies, Gilgamesh discovers the death, mourns him, and then goes into the wilderness in grief.
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Cuneiform Parallels to the Old Testament FIRST TABLET 4 / SECOND TABLET / THIRD TABLET / FOURTH TABLET; lines 6203-6239 confidence: high

The fragmentary Fourth Tablet shows the friends disputing; Engidu tries to make Gilgamesh abandon the expedition, but they set out and approach the cedar mountain where Ellil has set Khumbaba as warder.

The friends set out toward the cedar mountain even though Engidu tries to make Gilgamesh abandon the expedition.
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Cuneiform Parallels to the Old Testament IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1 / FIRST TABLET 4 / SECOND TABLET; lines 6156-6201 confidence: medium

At the end of the tablet, the two friends plan a great journey against Khumbaba, the Elamite warder of the cedar mountain of Irnini, that is, Ishtar.

Gilgamesh and Engidu plan a great journey against Khumbaba, the warder of the cedar mountain of Irnini/Ishtar.
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Cuneiform Parallels to the Old Testament IV. SHALMANESER III (859-825 B. C.) / VI. TIGLATHPILESER IV (745-727 B. C.) / VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682); lines 20303-20409 confidence: medium

“The fear of my dominion cast her down, and Khazail also. They left their tents and fled to Adunimatu,” a desert place “where there is neither provision nor places to drink.”

Telkhjunu and Khazail leave their tents and flee to Adunimatu, described as a thirsty desert place lacking provisions and drinking places.
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Cuneiform Parallels to the Old Testament LETTERS FROM TA'ANEK 2S1 / III. ASHURNAZIRPAL (885-860 B. C.) / IV. SHALMANESER III (859-825 B. C.) / VI. TIGLATHPILESER IV (745-727 B. C.); lines 19260-19405 confidence: medium

"Hanno of Gaza fled before my arms and escaped to Egypt: the city of Gaza I captured, his goods, his possessions, his gods I carried away"

Hanno flees to Egypt, and a fragmentary continuation describes a fleeing figure being brought back to his place.
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Cuneiform Parallels to the Old Testament LITERATURE / HISTORICAL TEXTS / I. HAMMURAPI / TELL-EL-AMARNA; lines 16481-16609 confidence: medium

If Sumura and Bit-Arkha have fallen, Rib-Adda asks that something be given to him by the hands of Jankhamu; he asks for provisions for food and says he will defend the king's city.

Rib-Adda says he will defend the king's city, but later says that if no answer is sent he will forsake the city and depart with the men who love him.
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Cuneiform Parallels to the Old Testament MM IV: / OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1 / BABYLONIAN CHRONICLE 2X3; lines 14087-14123 confidence: medium

“Bel and the gods of Akkad departed from Asshur ... entered Babylon.”

The passage explicitly states that Bel and the gods of Akkad departed from Asshur and entered Babylon.
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Cuneiform Parallels to the Old Testament MYTHOLOGICAL TEXTS / I. THE CREATION / THE SECOND TABLET / THE SECOND TABLET; lines 1624-1863 confidence: medium

Anshar addresses his son as a mighty warrior and sends him to stand before Tiamat, calm her heart, and, if she will not listen, speak the gods' message so that she may be pacified.

Anshar sends Anu to face Tiamat, but Anu cannot endure her presence and turns back.
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Cuneiform Parallels to the Old Testament OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1 / BABYLONIAN CHRONICLE 2X3 / II. ASSYRIAN; lines 14571-14853 confidence: low

“Against the land of Que. Against the land of Que. The great god went out from Der.”

The passage states that the great god went out from Der.
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Cuneiform Parallels to the Old Testament PRAYER OF THE RAISING OF THE HAND TO ISHTAR / NIN GA8AN HAR-8AG-KALAM-MA BAR-ZU / WISDOM LITERATURE / WISDOM LITERATURE; lines 11814-12051 confidence: medium

“I, a hero, go to the conflict, the way of no return”; the hymn then laments Damu, Gishzida, Lamga, Dagalushumgalanna, and the “brother of the mother of Belit-seri.”

The hero goes on the way of no return, is said to have gone to the bosom of the earth, and reaches a far away land that is not revealed.
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Cuneiform Parallels to the Old Testament PRAYER OF THE RAISING OF THE HAND TO ISHTAR / NIN GA8AN HAR-8AG-KALAM-MA BAR-ZU / WISDOM LITERATURE / WISDOM LITERATURE; lines 12053-12320 confidence: high

The speaker sets her thoughts to the abode of the abyss and says that the exalted lord has taken his way to the nether world.

The hymn says the exalted lord has taken his way to the nether world and directs the speaker’s thought toward the abode of the abyss.
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Cuneiform Parallels to the Old Testament SIXTH TABLET / SEVENTH TABLET / EIGHTH TABLET / NINTH TABLET; lines 6366-6402 confidence: medium

"To the power of Ut-napishtim, son of Ubara-Tutu, / I take my way ... To the defiles of the mountains, I shall come by night"

Gilgamesh leaves through the desert toward mountain defiles by night, with possible lions and later dangerous guardians at Mount Mashu.
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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

Adapa of Eridu is named. A fragmentary line mentions Ea in a chamber upon a bed. Adapa daily attends to the closing of Eridu, embarks at the pure or new moon dam, the wind blows, his ship departs, and he steers with an oar on the broad sea.

The passage narrates embarkation, wind, ship departure, and steering by oar upon the broad sea.
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Cuneiform Parallels to the Old Testament VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682) / ESARHADDON / X. NEBUCHADREZZAR (604-562 B. C.); lines 21016-21133 confidence: medium

Jehoiakim pays tribute for three years and rebels; Nebuchadrezzar sends marauding bands and besieges Jerusalem in 597; Jehoiachin surrenders and eight thousand subjects are taken into captivity.

Judean captives are deported to Babylonia but remain concentrated near the Chebar canal, allowing religious practice and national distinctness to continue.
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Cuneiform Parallels to the Old Testament VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682) / ESARHADDON / X. NEBUCHADREZZAR (604-562 B. C.); lines 21797-21900 confidence: medium

Because of the people’s complaints, the lord of the gods becomes angry and leaves the land; gods leave their homes; the people of Sumer and Akkad are described as like corpses and receive mercy.

After complaints and divine anger, the lord of the gods leaves the land and the gods dwelling among the people leave their homes.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 1185-1325 confidence: high

Gilgamish tells Nin-sun that he is going on a far journey to Humbaba’s home, along an unknown road and against unknown warfare, until he returns after reaching the Forest of Cedars, overthrowing Humbaba, and destroying evil abhorred by the Sun-god.

Gilgamish announces a far journey along a road and into warfare he does not know, toward Humbaba and the Forest of Cedars.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 413-569 confidence: medium

When Enkidu turns back to his animals, gazelles and beasts flee; his knees fail, his running slackens, and he attains full growth and broadened wisdom.

After Enkidu's separation from the beasts, the woman says she will lead him to high-walled Erech and the sacred dwelling of Anu and Ishtar.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 572-690 confidence: medium

Enkidu's longing for a companion makes the courtesan's counsel pleasing; he asks her to invite him to the holy dwelling of Anu and Ishtar and says he will challenge Gilgamish in Erech.

Enkidu, associated with desert and mountains, accepts counsel to go to the holy temple and high-walled Erech.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 693-836 confidence: medium

The woman tells Enkidu he is like a god, asks why he ranges with beasts in the desert, and offers to lead him to broad-marketed Erech, the sacred temple, E-Anna of Anu, and Gilgamish.

The woman urges Enkidu to leave the ground and beast life, leads him by the hand, and brings him toward shepherds, Erech, E-Anna, and Gilgamish.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 839-982 confidence: high

The heading names the Third Tablet as the expedition to the Cedar Forest against Humbaba; the editorial summary says Gilgamish and Enkidu became devoted friends and that the courtesan left Enkidu to his sorrow.

Gilgamish declares his intent to go to the Forest of Cedars against Humbaba, and weapons are commissioned for the undertaking.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 985-1182 confidence: high

Weapons and equipment are brought; before the pair set forth, they offer gifts to the Sun-god so that he may bring them safely home to Erech.

The section is explicitly headed as the departure of the two heroes; Gilgamish and Enkidu receive counsel, make offerings, and set forth on the road to Humbaba.
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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 2743-2913 confidence: medium

Gilgamish says he came through all countries, traveled over difficult mountains and seas, lacked gentle sleep, exhausted himself with hardship, wore out garments, ate various animals, and dressed himself in their pelts.

Gilgamish recounts crossing countries, mountains, and seas, losing sleep, exhausting his body, wearing out garments, and dressing in animal pelts.
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The Epic of Gilgamish The Epic of Gilgamish / EPIC OF GILGAMISH / OF ORIENTAL STORIES. / PREFACE.; lines 73-171 confidence: medium

Gilgamish and Enkidu go to the Forest of Cedars to carry off cedar wood, confront Humbaba, receive help from the Sun-god's winds, capture Humbaba, and cut off his head.

Gilgamish and Enkidu determine to go together to the Forest of Cedars, guarded by Humbaba, to carry off cedar wood for the city.
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confucian

The Analects of Confucius BOOK II. WEI CHANG. / BOOK III. PA YIH. / BOOK IV. LE JIN. / BOOK V. KUNG-YE CH'ANG.; lines 552-639 confidence: medium

The Master says, 'My doctrines make no way. I will get upon a raft, and float about on the sea,' and says Yu would accompany him; he then says Yu is daring but lacks judgment.

The Master says his doctrines make no way and imagines getting onto a raft and floating about on the sea, with Yu likely to accompany him.
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The Analects of Confucius BOOK II. WEI CHANG. / BOOK III. PA YIH. / BOOK IV. LE JIN. / BOOK V. KUNG-YE CH'ANG.; lines 641-702 confidence: medium

After Ch'ui killed the prince of Ch'i, Ch'an Wan abandoned forty horses and left his country and later other states; the Master calls him pure but does not pronounce him perfectly virtuous.

Ch'an Wan abandons wealth and leaves his country after a killing, then leaves other states when he sees officials he compares to Ch'ui.
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The Analects of Confucius BOOK XI. HSIEN TSIN. / BOOK XII. YEN YUAN. / BOOK XIII. TSZE-LU. / BOOK XIV. HSIEN WAN.; lines 2167-2278 confidence: medium

Confucius says worthy men retire from the world, from particular states, because of disrespectful looks, or because of contradictory language, and says those who have done this are seven men.

Confucius lists men of worth who retire from the world, from states, because of disrespectful looks, or because of contradictory language.
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The Analects of Confucius BOOK XV. WEI LING KUNG. / BOOK XVI. KE SHE. / BOOK XVII. YANG HO. / BOOK XVIII. WEI TSZE.; lines 2879-2987 confidence: high

The Viscount of Wei withdraws, the Viscount of Chi becomes a slave to Chau, and Pi-kan remonstrates and dies; Confucius says the Yin dynasty possessed these three men of virtue.

The passage repeatedly shows figures withdrawing, departing from courts, retiring to privacy, advising withdrawal from the world, or moving away from office contexts.
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The Analects of Confucius BOOK XV. WEI LING KUNG. / BOOK XVI. KE SHE. / BOOK XVII. YANG HO. / BOOK XVIII. WEI TSZE.; lines 2879-2987 confidence: medium

The people of Ch'i send female musicians to Lu; Chi Hwan receives them, no court is held for three days, and Confucius departs.

Female musicians are sent as a present, Chi Hwan receives them, court is suspended for three days, and Confucius departs.
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The Analects of Confucius BOOK XV. WEI LING KUNG. / BOOK XVI. KE SHE. / BOOK XVII. YANG HO. / BOOK XVIII. WEI TSZE.; lines 2989-3000 confidence: medium

"Wu, the master of the hand drum, withdrew to the Han."

The passage describes named music officials withdrawing to the Han and to an island in the sea.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius ABLB MIXISTKKS: SEEX IN THE / DEFENSE OF HIMSELF FROM THE / FOR EVIL; EVIL TO BE MET SIMPLY / TO THE PROGRESS OF HIS DOCTRINES,; lines 12283-12481 confidence: high

The Master says that some men of worth retire from the world, from particular states, because of disrespectful looks, or because of contradictory language; he adds that those who have done this are seven men.

The Master explicitly lists men of worth retiring from the world, from states, or in response to disrespectful looks or contradictory speech, and says seven men have done this.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius ALONE: AN ENCOURAGEMENT TO / BOOK V. KUNG-YE CH'ANG / WITHDRAW FROM THE WORLD: A / BOOK VI. YUNG YEY; lines 4071-4265 confidence: medium

"Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wan."

Min Tsze-ch'ien refuses office for the Chi family and says he will go to the banks of the Wan if pressed again.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BOOK IV. LE JIN / MAN FOB THE VABIED CONDITIONS OF / ALONE: AN ENCOURAGEMENT TO / BOOK V. KUNG-YE CH'ANG; lines 3009-3194 confidence: medium

Confucius says his doctrines make no way; he will get upon a raft and float about on the sea, and Yu will accompany him.

Confucius says his doctrines make no way and imagines taking a raft to float about on the sea with Yu.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BOOK XVIII. WEI TSZE / OFTEN DISMISSED FROM OFFICE, STILL / CLEAVED TO HIS COUNTRY. L / OF CH'U, WHO BLAMES HIS NOT BE-; lines 15627-15808 confidence: high

The commentary identifies Chieh-yü as Lu T'ung, a native of Ch'u, says he feigned madness to avoid public service, and explains that the phoenix image in the song was intended to refer to Confucius.

Several figures are described as avoiding office or withdrawing from the world, and they criticize or challenge Confucius' continued public engagement.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BOOK XVIII. WEI TSZE / OFTEN DISMISSED FROM OFFICE, STILL / CLEAVED TO HIS COUNTRY. L / OF CH'U, WHO BLAMES HIS NOT BE-; lines 15811-15995 confidence: medium

Chapter VIII names Po-i, Shu-ch'i, Yii-chung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien as men who retired to privacy from the world.

The passage repeatedly describes retirement, seclusion, and withdrawal: named worthies retire from the world and musicians go away or withdraw to other states and remote locations.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CH. 13. ONLY BY BENEVOLENCE / CH. 14. THE DIFFERENT ELEMENTS / OF A NATION THE PEOPLE, TUTE- / THE WORKS OF MENOIUS; lines 47382-47497 confidence: high

Mencius contrasts Confucius's departure from Loo, where he said he would set out by and by, with his departure from Ts'e, where he strained off rice-rinsing water by hand, took the rice, and went away.

Confucius's leaving of Loo is contrasted with his leaving of Ts'e, with the former tied to the state of his parents and the latter marked by an immediate act involving rice and water.
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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 45453-45662 confidence: medium

Pih-e and T'ae-kung avoid Chow by dwelling on northern and eastern sea coasts; when they hear of King Wan's rise, they resolve to follow the chief of the West because he knows how to nourish the old.

Pih-e and T'ae-kung withdraw to coastal places to avoid Chow, then move toward King Wan when they hear of his elder-nourishing governance.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CH. 4. A RULER'S PROSPERITY / THE WORKS OF MENC1US / NOT NECESSARILY REBELLION NOR / THE WORKS OF MENOIUS; lines 26519-26588 confidence: medium

Mencius says that formerly King T'ae dwelt in Pin, where northern barbarians continually made incursions, and that he therefore left.

Mencius cites King T'ae, who dwelt in Pin, suffered continual incursions, and therefore left.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CIUS WITH KINO SEANG. BY WHOM / THE WORKS OF MEKCIUS / CH. 4. A RULER'S PROSPERITY / THE WORKS OF MENC1US; lines 25696-25892 confidence: medium

The quoted poem says Kung-lew reared ricks, filled granaries, tied up dried provisions and grain in bags and sacks, gathered his people, and glorified his state.

Kung-lew stores grain and provisions, equips with weapons, and only then commences his march.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CIUS WITH KINO SEANG. BY WHOM / THE WORKS OF MEKCIUS / CH. 4. A RULER'S PROSPERITY / THE WORKS OF MENC1US; lines 25894-26088 confidence: medium

Koo-kung T'an-foo came "By the banks of the western waters, / As far as the foot of K'e hill, / Along with the lady of Keang" and chose a settlement site.

The quoted Poetry passage has Koo-kung T'an-foo and the lady of Keang travel by waters to K'e hill and choose a settlement site; the note identifies this as T'an-foo's removal from Pin to K'e.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius MAN FOB THE VABIED CONDITIONS OF / ALONE: AN ENCOURAGEMENT TO / BOOK V. KUNG-YE CH'ANG / WITHDRAW FROM THE WORLD: A; lines 3197-3396 confidence: medium

Chapter heading: Confucius is presented as proposing to withdraw from the world as a lesson to Tsze-lu.

The passage frames Confucius as proposing withdrawal from the world, with Tsze-lu attracted to the idea of floating along the coasts by raft.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius MAN FOB THE VABIED CONDITIONS OF / ALONE: AN ENCOURAGEMENT TO / BOOK V. KUNG-YE CH'ANG / WITHDRAW FROM THE WORLD: A; lines 3599-3776 confidence: medium

Tsze-chang recounts that Ch'ui killed the prince of Ch'i; Ch'an Wan owned forty horses, abandoned them, left the country, and left other states after comparing their officials to Ch'ui. The Master calls him pure but does not pronounce him perfectly virtuous.

Ch'an Wan leaves his country and later states after encountering Ch'ui-like officials; the note on Po-i and Shu-ch'i also describes refusal of rulership, withdrawal into obscurity, and death rather than life under a new dynasty.
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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 30121-30344 confidence: high

Yin Sze criticizes Mencius after his departure from Ts'e, saying he either lacked intelligence or sought benefit, came a thousand li to wait on the king, left after not finding a suitable ruler, and lingered three nights at Chow.

Mencius leaves after not finding a suitable ruler, yet delays three nights at Chow while hoping the king may change and recall him.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius OFFICERS, AND HOW IT IS IMPOSSIBLE / INTIMATION TO THE VISITOR OF HIS / TREAT CONCUBINES AND SERVANTS. / BOOK XVIII. WEI TSZE; lines 15434-15518 confidence: medium

"The viscount of Wei withdrew from the court. The viscount of Chi became a slave to Chdu. Pi-kan remonstrated with him and died."

The viscount of Wei withdraws when remonstrance fails, and the heading says the book commemorates worthies who retire from public service in degenerate times.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius PIRE BY THE GIFT OF HEAVEN. VOX / THE WORKS OF MKNCIUS / J- 5: THE WORKS OF MENCIUS / THE WORKS OF MEKCIUS 811; lines 39508-39717 confidence: medium

When Confucius leaves Ts*e he strains off the rice-rinsing water by hand, takes the rice, and goes; when leaving Loo he says he will set out by and by. He acts quickly, delays, retires, or takes office when proper.

Confucius leaves different states in different ways and is described as going, delaying, retiring, or taking office when proper.
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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 MENC1US / NOT NECESSARILY REBELLION NOR / THE WORKS OF MENOIUS / THE WORKS OF MENOIUS; lines 26591-26777 confidence: high

"What the barbarians want is my territory... a ruler does not injure his people with that wherewith he nourishes them... I will leave this."

King T'ae refuses to injure his people over territory, leaves Pin, establishes a new settlement, and is followed by the people who call him benevolent.
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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 MENC1US / NOT NECESSARILY REBELLION NOR / THE WORKS OF MENOIUS / THE WORKS OF MENOIUS; lines 26591-26777 confidence: medium

"The kingdom is a thing to be kept from generation to generation... Let him be prepared to die for it. Let him not quit it."

Mencius contrasts King T'ae's departure with the view that a ruler should die defending an inherited kingdom, then asks Duke Wan to choose between the two courses.
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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 MENCJUS / TTIE WORKS OF MENCIUS / S THE WORKS OF MEXCIUS 903 / THE WORKS OF MENCTUS; lines 43820-44007 confidence: medium

Mencius recounts Confucius as chief minister of justice in Loo; after sacrificial flesh was not sent to him, Confucius left, and Mencius explains this as departure over a neglected ceremony and says not all understand a superior man.

Confucius leaves Loo after sacrificial flesh is not sent, while Mencius explains that he used a small offense as an apparent cause and that superior conduct is not understood by all.
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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 MENOIUS / HIS WICKED BROTHER SEANG ; HOW / THE WORKS OF MENCTUS / PIRE BY THE GIFT OF HEAVEN. VOX; lines 38815-39006 confidence: medium

Mencius says Heaven gives the empire to the worthiest or to the preceding emperor's son. Shun presented Yu to Heaven; after Shun's death and mourning, Yu withdrew to Yang-shing, and the people followed Yu rather than Shun's son.

Yu and Yih each withdraw after the mourning period, and the direction of public following or public business then identifies the accepted ruler.
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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 MENOTFS 587 / OF CARRYING HIS PRINCIPLES INTO / TI1U WORKS OF MENCIUS / IWI 0; lines 29904-30118 confidence: medium

The king visits Mencius, says he once wished to see him and rejoiced with the court when he did, and now says Mencius is abandoning him and returning home; Mencius replies that he desires to see the king but will not request a particular time.

Mencius is repeatedly presented as leaving the king and Ts'e, while the king and his agents seek to retain him.
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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 MKNCIUS / J- 5: THE WORKS OF MENCIUS / THE WORKS OF MEKCIUS 811 / THE WOUKS OF MENCIUS; lines 40322-40377 confidence: high

When asked why Confucius did not leave, Mencius says he wished to trial his doctrines in practice; when practice proved possible but was still not done, he went away and never completed three years in any state.

Mencius says Confucius remained to test whether his doctrines could be put into practice and departed when they were still not practiced.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MKXCIUS / IPJ IPJ / THE WORKS OF MEXCIUS / THE WORKS OF; lines 46299-46517 confidence: medium

Shun would regard abandoning the empire as like throwing away a worn-out sandal, take his father on his back, retire into concealment by the seacoast, and live happily forgetting the empire.

Shun is described as abandoning the empire and retiring into concealment with his father.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius TREAT CONCUBINES AND SERVANTS. / BOOK XVIII. WEI TSZE / OFTEN DISMISSED FROM OFFICE, STILL / CLEAVED TO HIS COUNTRY. L; lines 15520-15625 confidence: high

Duke Ching of Ch'i says he cannot treat Confucius like the Chi chief, will treat him between the Chi and Mang chiefs, and is too old to use his doctrines; Confucius departs.

Confucius departs when Duke Ching says he cannot use his doctrines, and again withdraws when the court in Lu neglects government after receiving gifts.
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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 13837-13969 confidence: high

Princes going to the Son of Heaven announce departure before grandfather and father shrines, charge officials to announce to land, grain, ancestral temple, hills and rivers, entrust state business to five officers, offer to road spirits, use victim and silks, complete announcements within five days, and observe the same on return.

Both types of princely travel require prior announcements, offerings, delegation of state business, road-spirit offerings, and return observances.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH. / Part IV. / Part V.; lines 4602-4735 confidence: medium

A Great or other officer leaving the state leaves sacrificial vessels with a peer, does not carry them across the boundary, prepares an altar after crossing, wails toward the state, wears white and plain items, avoids grooming and offerings, keeps women away, and returns to usual dress after three months.

The departing officer leaves ritual vessels behind, crosses the boundary, prepares an altar, wails toward the state, wears white and plain items, and observes abstentions before resuming usual dress.
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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) Part IV. / Part V. / BOOK Il. THE THAN KUNG. / SECT. I. PT. II, THE THAN KUNG. IAI; lines 7851-7995 confidence: high

When 3ze-lf is leaving Lf, Yen Yiian says one leaving a state wails at the graves before journeying and one returning looks at the graves before entering. 3ze-ld says one bows forward to the cross-bar when passing a grave and dismounts when passing a place of sacrifice.

Leaving a state requires wailing at graves; returning requires looking at graves before entering.
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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 4944-5079 confidence: medium

The W4 performance’s six movements imitate the march north against Shang, Shang’s extinction, return south, laying out of Southern states, assignment of Aau and Shao to left and right, and reunion to offer homage to the Son of Heaven; side figures with bells and repeated striking show awe and eagerness.

The performance’s first movement proceeds north to imitate the march against Shang, and the third movement shows the return march to the south.
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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. The Instructions of t. / Book V. The ThIi Kik. / PART IV. / Book VII. The Pan-kang.; lines 5012-5076 confidence: low

The speaker announces the difficulties of the intended movement, compares his determination to an archer, warns not to despise the old or helpless, and urges continuance in the new city while listening to the One man.

The speaker refers to an intended movement and commands the addressees to seek long continuance in a new city as their abode.
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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 V. The ThIi Kik. / PART IV. / Book VII. The Pan-kang. / PART IV.; lines 5007-5041 confidence: high

Pan-kang rises to cross the Ho with the people while moving to a new capital and addresses dissatisfied multitudes to gain sincere acquiescence.

The passage centers on Pan-kang crossing the Ho with the people and removing with them to a new capital or new city.
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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 VIII. The Charge to Yueh. / PART IV. / PART IV. / PART IV.; lines 5604-5688 confidence: medium

The prefatory note dates the conversation to the year Shang perished, identifies Wei and its count, and says the Count seeks counsel from two high nobles about the dynasty's impending ruin; one noble advises escape while remaining himself.

The Grand-Master advises the Count, addressed as the king's son, to go away while he himself remains to share in Shang's unavoidable ruin.
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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) C C 2 / 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; lines 17656-17692 confidence: high

"A'ung Shan-fu went forth, having sacrificed to the spirit of the road... His four steeds were strong"

Shan-fu goes forth after sacrificing to the spirit of the road; the note calls this a special sacrifice at the beginning of a journey or expedition.
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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 IV. / Book VII. The Pan-kang. / PART IV. / BOOK VII. THE PAN-KANG. lOQ; lines 5116-5248 confidence: medium

Pan-kang says refusal to respond is like failing to cross a stream by boat at the proper time, which would destroy the cargo, and warns of shared destruction.

The people are urged to leave, warned that refusal threatens life, transferred to a new capital, and settled there as part of a lasting order.
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The Sayings of Confucius CONFUCIUS' ESTIMATE OF OTHERS / CONFUCIUS ON HIMSELF / MISCELLANEOUS SAYINGS / PERSONALIA; lines 2879-2974 confidence: medium

Duke Ling asks about troop disposition; Confucius answers that he knows the arts of peace, not war; he departs; later in Chn supplies are cut off, followers weaken, and Confucius teaches Tz Lu about privation and moral steadiness.

Confucius departs after refusing to present himself as a student of war, and later departs when court business ceases after a gift of singing-girls; the note links the latter to years of wandering.
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The Sayings of Confucius E. P. DUTTON AND COMPANY / CONTENTS / EDITORIAL NOTE / INTRODUCTION; lines 283-369 confidence: medium

Chi, jealous of Lu's prosperity, sent beautiful women trained in song and dance and magnificent horses to distract Duke Ting; the scheme succeeded and Confucius resigned.

After the distraction plot succeeds, Confucius resigns and begins weary years of wandering from state to state, with exile and hardship later said to spread his fame.
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The Sayings of Confucius GOVERNMENT AND PUBLIC AFFAIRS / INDIVIDUAL VIRTUE / CONFUCIUS' ESTIMATE OF OTHERS / CONFUCIUS ON HIMSELF; lines 2152-2265 confidence: medium

The note says Png Tsu was said to be over 800 when he disappeared into the west, and that Lao Tz, founder of Taoism, was also alleged to have disappeared westward at an advanced age.

The editorial note reports that Png Tsu disappeared into the west at over 800 years old and that Lao Tz was also alleged to have disappeared westward at an advanced age.
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The Sayings of Confucius LIST OF THE PRINCIPAL DISCIPLES / GOVERNMENT AND PUBLIC AFFAIRS / INDIVIDUAL VIRTUE / CONFUCIUS' ESTIMATE OF OTHERS; lines 1930-2027 confidence: medium

After returning from exile, Confucius has many followers dead or dispersed; between Ch'en and Ts'ai he had been surrounded by hostile troops and cut off from supplies for seven days.

The note refers to Confucius' return from exile and recalls a perilous episode during travel when he was surrounded and deprived of supplies for seven days.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 15237-15398 confidence: medium

Sky and mountain form Thun; the superior man keeps small men at a distance, not by hate, but by dignified gravity.

Sky and mountain form Thun; the superior man keeps small men at a distance and retires with correctness, while later commentary treats sky and mountain as an emblem of retiring and avoiding.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. . / SN SS; lines 16777-16958 confidence: medium

The stranger is called mean and meanly occupied, with a low aim and ensuing calamity; he is also described as having good and trusty servants and ending with nothing to complain of.

The passage identifies LVI with the stranger or traveller and cites a commentary in which fire on a mountain runs without stopping long and soon disappears as an emblem of the traveller.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT, II. THE SHANG HEXAGRAM. 159 / SECT, II. THE KO HEXAGRAM. 167 / SECT. I. THE TING HEXAGRAM. 169 / SECT. II. THE FANG HEXAGRAM. 183; lines 9660-9775 confidence: medium

Lu intimates little attainment and progress; if the stranger or traveller is firm and correct, there is good fortune.

The Lu hexagram explicitly concerns the stranger or traveller, whose fortunes depend on firmness and correctness and who undergoes lodging, loss, unease, and final distress.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT, II. THE SHANG HEXAGRAM. 159 / SECT, II. THE KO HEXAGRAM. 167 / SECT. I. THE TING HEXAGRAM. 169 / SECT. II. THE FANG HEXAGRAM. 183; lines 9778-9793 confidence: medium

“The name Lii denotes people travelling abroad, and is often translated by ‘strangers.’”

The passage centers on people who leave their own states, travel abroad, and are described as strangers in a strange land.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. 1. THE SZE HEXAGRAM. 7! / SECT. I. THE PHI HEXAGRAM. 8 2 / SECT. I. TIE KHIEN HEXAGRAM. 89 / SECT. I. THE YU HEXAGRAM. QI; lines 5421-5447 confidence: medium

Line 1 is strong, lord of the lower trigram, below weak lines; this represents changing pursuit, yet strength and correct place make its subject fortunate, and going beyond the gate to find associates shows public spirit.

The subject of line 1 goes beyond his gate to find associates, and this is interpreted as public spirit rather than selfishness.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. 11. TUE MING I HEXAGRAM. 135 / SECT. II. THE KIA ZAN HEXAGRAM. 137 / SECT. II. TLE KIEN HEXAGRAM. 143 / SECT. II, THE SUN HEXAGRAM. 147; lines 7850-7993 confidence: medium

Yi indicates advantage “in every movement” and says it is advantageous “to cross the great stream.”

The Yi hexagram opening says that movement is advantageous, even crossing the great stream, and the first line mentions making a great movement without blame if fortunate.
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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 11502-11649 confidence: medium

The hexagram indicates great progress and success, good order under heaven, and advantage in crossing the great stream; the advancing person encounters the business to be done.

The text says there is advantage in crossing the great stream and that the advancing person encounters business to be done.
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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 11950-12102 confidence: medium

Thun indicates progress in retiring; action follows the time; small men gradually encroach and advance.

Thun is successful progress in retiring, and the superior man withdraws when small men encroach and advance.
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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 12255-12393 confidence: medium

In Xieh/Kieh, peril goes on to movement: "By movement there is an escape from the peril"; the section also mentions advantage in the south-west, good fortune in coming back to old conditions, and success in early necessary operations.

Kieh is explained as peril going on to movement, by which there is escape from peril, with good fortune in returning to old conditions.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSU HEXAGRAM. 67 / SECT. 1. THE SZE HEXAGRAM. 7! / SECT. I. THE PHI HEXAGRAM. 8 2 / SECT. I. TIE KHIEN HEXAGRAM. 89; lines 5161-5260 confidence: medium

The first divided line shows the superior man adding humility to humility; with this, even a great stream may be crossed and good fortune follows.

The first-line statement says that with doubled humility a great stream may be crossed and there will be good fortune.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE TING HEXAGRAM. 169 / SECT. II. THE FANG HEXAGRAM. 183 / SECT. II. THE SUN HEXAGRAM. 189 / SECT. II. THE HWAN HEXAGRAM, 195; lines 10229-10375 confidence: low

Kung Fû is said to move pigs and fish, lead to good fortune, give advantage in crossing the great stream, and give advantage in firmness and correctness.

The Kung Fû judgment states that there will be advantage in crossing the great stream.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE HANG HEXAGRAM. 125 / SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135; lines 7308-7391 confidence: medium

First line: Ming I flying with drooping wings; the superior man considers going away, may go three days without eating, and may be spoken of derisively wherever he goes.

The superior man considers going away, desists from struggle for a time, may endure fasting and derision, and is said to maintain his purpose.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE KAU HEXAGRAM. 155 / SECT, II. THE SHANG HEXAGRAM. 159 / SECT, II. THE KO HEXAGRAM. 167 / SECT. I. THE TING HEXAGRAM. 169; lines 9269-9418 confidence: medium

The third undivided line shows the geese advanced to dry plains and suggests a husband who goes on an expedition and does not return, plus a pregnant wife who will not nourish her child; the case is evil but may aid resistance to plunderers.

The third line suggests a husband who goes on an expedition and does not return, alongside a pregnant wife who will not nourish her child.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6744-6910 confidence: medium

Poh Cheng Tzu Kao is named as one of Yao's vassals; a note identifies him as Lao Tzŭ under a previous incarnation. After Yao hands the empire to Shun and Shun to the Great Yü, he resigns his fief and takes up agriculture.

Poh Cheng Tzu Kao resigns his fief after the imperial succession and takes up agriculture; the Great Yü visits him to ask why.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI.; lines 15793-15903 confidence: medium

Man has a spacious domain and the mind may roam to heaven; without room, faculties conflict, and some become hermits in forests or mountains.

The mind may roam to heaven, and those in deep forests or lofty mountains are described as becoming hermits.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI.; lines 15793-15903 confidence: high

Yao offered the empire to Hsü Yu, who fled; T'ang offered it to Wu Kuang, who declined angrily.

Two rulers offer the empire; Hsü Yu flees and Wu Kuang angrily declines.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6085-6240 confidence: medium

Physical torture brings confusion; virtuous men seek refuge in mountain caves; rulers tremble in ancestral halls; corpses, cangued prisoners, and criminals crowd the scene, while Confucianists and Mihists preach amid gyves and fetters.

Amid social disorder, virtuous men seek refuge in mountain caves.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6085-6240 confidence: medium

Kuang Ch'eng Tzu says the Yellow Emperor seeks primordial integrity while trying to control its disintegrators, and rebukes him for rain before clouds thicken, foliage falling before yellowing, paled sun and moon, and flatterers everywhere.

After being rebuked, the Yellow Emperor resigns the throne, lives in a solitary hut on straw for three months, and returns kneeling and prostrating.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXV. / CHAPTER XXVI. / CHAPTER XXVII. / CHAPTER XXVIII.; lines 16180-16332 confidence: high

Shun offers the empire to Tzu Chou Chih Poh, who gives the same disease-and-cure reason for refusing. Shun then offers it to Shan Chüan, who describes seasonal labor and contentment, refuses the empire, and hides among mountains.

Shan Chüan hides in mountains, the labourer and family go to the sea, T'ai Wang leaves contested territory, and Shou flees to Tan Hsüeh.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXV. / CHAPTER XXVI. / CHAPTER XXVII. / CHAPTER XXVIII.; lines 16180-16332 confidence: medium

T'ai Wang Shan Fu is attacked by savages at Pin. He offers skins and silk, dogs and horses, pearls and jade, but they decline these because they want the territory.

T'ai Wang Shan Fu relinquishes territory to avoid bloodshed, leaves with his people, and they found a new State at the foot of Mount Ch'i.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXV. / CHAPTER XXVI. / CHAPTER XXVII. / CHAPTER XXVIII.; lines 16790-16840 confidence: high

The speaker says men of old performed duties in quiet times but would not stay in troublous times; the empire is dark, Chou virtue has faded, and flight is better for keeping actions pure.

The speaker says it is better to flee to keep actions pure, and the two philosophers go north to Mount Shou-yang.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / CHAPTER XXVIII. / CHAPTER XXIX. / CHAPTER XXXI.; lines 18203-18267 confidence: low

The old man says a fit companion may travel into the depths of Tao, warns against an unfit companion who does not know Tao, then pushes off his boat and disappears among the reeds.

After giving counsel about companions and Tao, the old fisherman departs by boat and disappears among reeds.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 12018-12185 confidence: medium

The old man of Tsang is entrusted with administration, changes no existing statutes, and issues no unjust regulations. After three years Wen Wang finds disorderly groups broken up, officials acting as a matter of course, grain measures unknown within the state, and unity in public voice and interests.

After successful government and appointment as Grand Tutor, the old man of Tsang gives no answer about extending the government over the empire, leaves abruptly, and is never heard of again.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13069-13226 confidence: medium

Keng Sang Ch'u says, "I cannot transform you" and asks, "Why not go south and see Lao Tzu?"

Keng Sang Ch'u says he cannot transform Nan Yung Ch'u and tells him to go south to see Lao Tzu.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 15095-15257 confidence: medium

Poh Chii studies under Lao Tzu and proposes wandering over the world; Lao Tzu refuses and says the world is the same there as here.

Poh Chii proposes wandering the world and beginning by confronting and mourning executed malefactors in Ch'i.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 13762-13926 confidence: medium

Hsii tells of an outlaw of Yueh who, after days, a month, and a year away, is increasingly glad to meet anyone known from, seen in, or like people from his state.

The outlaw of Yueh and the wilderness man illustrate how separation or isolation increases desire for familiar people, human footfall, or kindred voices.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 14450-14610 confidence: high

Yeh Ch'iieh asks Hsü Yu where he is going; Hsü Yu says he is going away from Yao because Yao thinks of charity and may become a laughing-stock, with future men eating one another.

Hsü Yu explicitly says he is going away from Yao and explains the departure through criticism of Yao's charity and public-benefit policies.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 9812-9959 confidence: medium

Chuang Tzu is fishing in the P'u when the prince of Ch'u sends two high officials asking him to take charge of administering Ch'u.

Chuang Tzu is fishing when officials arrive with an offer of high administration, and he dismisses them after the tortoise comparison.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CONTENTS, / HERBERT A. GILES. / A. L. M. / CHAPTER I.; lines 1189-1288 confidence: high

At the equinox the Rukh prepares for the southern ocean, the Celestial Lake; the Record of Marvels says it smites the water for three thousand li, mounts a typhoon to ninety thousand li, and flies for six months.

The Rukh ascends on a typhoon to ninety thousand li and begins a six-month journey south to the Celestial Lake.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11038-11195 confidence: medium

I Liao says the State of Lu is the prince's skin and urges him to put away body and skin, cleanse the heart, purge passion, and go to the land where mortality is not.

I Liao urges the prince to discard power, leave the world behind, trust in Tao, and go to the land where mortality is not.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11197-11347 confidence: medium

The philosopher advises decreasing expenditure and desires; without provisions there will be enough, and the Highness will travel through river and sea into shoreless illimitable space after escorts return.

The Highness is told to lessen desires, travel through river and sea beyond the border-land, and roam with Tao alone through Infinite Nought.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11349-11507 confidence: high

Confucius takes leave, dismisses disciples, retires to the wilds, wears skins and serge, eats acorns and chestnuts, and passes unnoticed among beasts and birds.

Confucius leaves friends and disciples and retires to the wilds with rough clothing and wild food.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 1039-1121 confidence: medium

The passage contrasts Confucius finding Tao in social duties with Lao Tzu finding it in the hidden and inward, "the interior life"; it quotes Ssu-ma Ch'ien that Lao Tzu aimed "to keep himself concealed and unknown" and withdrew when the dynasty decayed.

Ssu-ma Ch'ien is quoted as saying that Lao Tzu withdrew from sight when the dynasty decayed and that no one knows where he died.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BK. XXXI. BRIEF NOTICES OF THE DIFFERENT BOOKS, 159 / Book XXXIL Lieu Yt-KHAU. / BK. XXXII. BRIEF NOTICES OF THE DIFFERENT BOOKS. I61 / Book XXXII. Turen HsiA.; lines 8786-8881 confidence: medium

When the sea is moved to bear the bird along, it prepares to remove to the Southern Ocean, which is called the Pool of Heaven.

The bird prepares to remove to the Southern Ocean, which the passage identifies as the Pool of Heaven.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book XXVIII. ZANG WANG. / Book XXIxX. TFAO.AIB. / Book XXX. YUEH KXIEN. / BK. XXXI. BRIEF NOTICES OF THE DIFFERENT BOOKS, 159; lines 8625-8680 confidence: low

The old man is pictured slowly moving his skiff to land and then away until it is lost among the reeds.

The old man is pictured impelling his skiff to land and then away until it is lost among reeds.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book XXXIL Lieu Yt-KHAU. / BK. XXXII. BRIEF NOTICES OF THE DIFFERENT BOOKS. I61 / Book XXXII. Turen HsiA. / PT.I., SECT.1. THE WRITINGS OF KWANG-8ZE., 165; lines 8884-8974 confidence: high

A Zi Hsieh is called a record of marvels; it says the phang removes to the Southern Ocean, flaps on water for 3000 li, ascends on a whirlwind 90,000 li, and rests after six months.

The phang departs toward the Southern Ocean and ascends on a whirlwind to 90,000 li before proceeding southward.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I / COAPTER IV.; lines 2582-2717 confidence: high

Lao-3ze cultivated the Tao and its attributes, chiefly studying how to keep himself concealed and remain unknown.

Lao-3ze cultivates concealment, sees dynastic decay, leaves the capital, passes toward a barrier-gate, and disappears from known history.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I / COAPTER IV.; lines 2720-2842 confidence: medium

The account of Tao Teh King composition at the warden's request is called doubtful and legendary; the record says nothing about Lao-3ze's previous existences or westward learning, and says he went through the pass out of Kau and died no one knew where.

Lao-3ze is said to go through a pass out of Kau and die with no one knowing where.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CHI, INTRODUCTION, 9 / CHAPTER Ih: / CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27; lines 2257-2360 confidence: medium

The passage says, "This Tao ruled men at first" and the world was "in a paradisiacal state"; it also reports that "the Tao ceased to be observed."

The Tao ceases to be observed and later falls into disuse; social decay leads Lao to resign and determine to withdraw from China.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CORRIGENDUM ET ADDENDUM. / INERODUCTION. / CH. I INTRODUCTION, 3 / CHAPTER AL; lines 1122-1160 confidence: medium

"mourning over the decadence of the dynasty, he wished to withdraw from the world, and proceeded to the pass or defile of Hsien-ku"

Lao-jze is said to mourn the decadence of the dynasty, wish to withdraw from the world, and proceed to a pass or defile.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) INERODUCTION. / CH. I INTRODUCTION, 3 / CHAPTER AL / CH. I. INTRODUCTION. 5; lines 1163-1279 confidence: medium

Lao-jze is on a route west from China; there he is recognised by the pass warden Yin Hs, also called Kwan Yin, who insists that he leave a writing before seclusion.

The passage describes Lao-jze leaving westward, being asked for a writing before seclusion, producing a teaching on the Tao, and then disappearing from the narrative with his death unknown.
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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. 1V. THE WRITINGS OF KWANG-8ZE. 305 / PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY / PT. II, SECT. V. THE WRITINGS OF KWANG-38ZE, 313 / PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE, 315; lines 15440-15537 confidence: medium

Yao ruled the world, appointed Po-khang 3ze-kao prince, sovereignty passed to Shun and then Yu, and Po-khang resigned his principality to cultivate the ground.

Po-khang resigns his principality after a transfer of sovereignty and cultivates the ground instead of retaining rank.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245 / PT.I.SECT.VI. THE WRITINGS OF KWANG-8ZE. 247 / PT. I, SECT.VI. THE WRITINGS OF KWANG-8ZE. 249 / PT.I.SECT. VI. THE WRITINGS OF KWANG-8ZE. 251; lines 12855-12964 confidence: medium

Mang-sun appears agitated in body but inwardly conscious of no loss; death is compared to leaving one's dwelling at dawn, and he wails when others wail.

Death is explicitly likened to leaving one's dwelling at dawn and is said to be no more terrible reality for Mang-sun.
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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. 11. THE WRITINGS OF KWANG-8ZE. 197 / PT.I.SECT. 11, THE WRITINGS OF KWANG-8ZE, 199 / PT.I.SECT. 111. THE WRITINGS OF KWANG-3ZE. 201 / PT.I. SECT. IV. THE WRITINGS OF KWANG-8ZE. 203; lines 10553-10640 confidence: medium

Yen Hui went to see Kung-ni and asked leave to depart; when asked where, he replied, “I will go to Wei.”

Yen Hui asks permission to depart and states that he will go to Wei because disorder prevails there.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14550-14687 confidence: medium

“The world fell into great disorder, and presented the appearance of a jagged mountain ridge.”

Men of ability and worth are said to lie concealed at the foot of the crags of Mount Thai while rulers are anxious and the world is disordered.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. UI. THE WRITINGS OF KWANG-8ZE. 281 / PT. 11. SECT. 111. THE WRITINGS OF KWANG-3ZE. 283 / PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287; lines 14235-14376 confidence: medium

Present-day people hear of a wise and able man, travel toward him with dry provisions, abandon parents, neglect rulers, and leave tracks and chariot ruts; the confusion is attributed to superiors’ fondness for knowledge without the proper course.

People leave home with provisions to seek a wise and able man, abandoning parents and neglecting rulers.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APP. III. CLASSIC OF THE PIVOT OF JADE. 267 / APPENDIX IV. / APPENDIX V. / Book I.; lines 11214-11324 confidence: medium

The phang undertakes a long removal to the South, needs a wind of 90,000 li for support, rests after six months, and aims for the Southern Ocean because of its Great size and the difficulty of the journey.

The phang undertakes a long southward journey to the Southern Ocean, requiring extraordinary wind support and a six-month flight.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XIX. / Part II. Section XII. / PT. 11. SECT. XII. THE WRITINGS OF ZWANG-3ZE. 1 9 / C 2; lines 1299-1398 confidence: high

"And is not the state of Lu your lordship's skin?" I-liao wishes the marquis to rip off that skin, cleanse his heart, put away desires, and enjoy himself without anyone present.

The marquis is urged to give up his state and ordinary ways and proceed directly to the State of Established Virtue.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XIX. / Part II. Section XII. / PT. 11. SECT. XII. THE WRITINGS OF ZWANG-3ZE. 1 9 / C 2; lines 1400-1513 confidence: medium

The ruler describes a distant difficult route with rivers and hills and no boat or carriage; the officer says abandoning personal state and the wish to remain will serve as a carriage.

The ruler's distant journey becomes possible when the officer counsels abandoning personal state, reducing wants, crossing waters, and enjoying the Tao in Great Vacuity.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XIX. / Part II. Section XII. / PT. 11. SECT. XII. THE WRITINGS OF ZWANG-3ZE. 1 9 / C 2; lines 1515-1629 confidence: medium

Confucius says "Excellent," leaves associates, forsakes disciples, retires near a great marsh, wears skins and hair cloth, eats acorns and chestnuts, and does not disturb animals or birds.

Confucius leaves associates and disciples, retires near a marsh, adopts rough clothing and simple food, and moves among birds and beasts without causing disturbance.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book VH. / Book X. / Book XL / Book XH.; lines 12504-12537 confidence: medium

Paragraph 7: Yli and Po-^-^ang 3ze-kao are named; the latter defends resigning dignity and taking to farming.

Po-^-^ang 3ze-kao is said to vindicate his resignation of dignity and taking to farming.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XVII. / Book XVIII. / Book XIX. / Book XX.; lines 12673-12687 confidence: medium

Paragraph 2 describes I-liao of Shih-nan urging the marquis of L<i to go to a Taoist utopia in the south to escape trouble and sorrow.

I-liao presses the marquis to go south to a Taoist utopia in order to escape trouble and sorrow.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXI. / Book XXH. / Book XXIII. / Book XXIV.; lines 12773-12826 confidence: medium

Nieh Khueh meets Hsu Yu fleeing from the court of Yao.

Hsu Yu is described as fleeing from the court of Yao when he meets Nieh Khueh.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXXI. / Book XXXII. / Book XXXIII. / APPENDIX VII.; lines 13112-13204 confidence: medium

Hsuan Ni sees Master Lao and calls him 'the Dragon'; Yin Hsi, keeper of the frontier gate, recognizes the True Man as he retires and has him write a Book in two Parts to lead human nature back to the Tao and praise doing nothing.

As Master Lao hastens into retirement at the frontier gate, Yin Hsi recognizes him and obtains the two-part book.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXXIII. / APPENDIX VII. / APP. VII. THE STONE TABLET TO LAO-SZE. 315 / APP. VII. THE STONE TABLET TO LA0-3ZE. 317; lines 13306-13416 confidence: high

The five mountains and nine regions seem small or narrow to him; he travels far in a black-oxen carriage amid purple brightness, and grottoes open as his unseen spirit power flows forth.

The True Man travels in a carriage drawn by black oxen, and the note explicitly connects this to the story of Lao-sze nearing the barrier gate when wishing to leave China.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) C 2 / BOOK XXI. / PT. II. SECT. XIV. THE WRITINGS OF A'WANG-3ZE. 47 / PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49; lines 2281-2382 confidence: medium

King Wan makes the old man Grand Preceptor and asks about extending government; the old man looks perplexed, gives no reply, leaves, issues orders in the morning, departs at night, and is not heard of again.

After successful government and elevation to Grand Preceptor, the old man gives no reply, leaves, and disappears from notice.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) FT. III. SECT. VII. THE WRITINGS OF A'WANG-SZE. 1 73 / PT. III. SECT. VII. THE WRITINGS OF KWANG-3ZE. 1 83 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-3ZE. 1 93 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-SZE. 1 99; lines 8255-8331 confidence: medium

The stranger quotes a saying about walking with one who can go to the subtlest mysteries of the Tao and avoiding one who does not know the Tao; he then says he must leave, shoves off his boat, and goes away among green reeds.

After giving his teaching and a saying about the Tao, the fisherman leaves by boat among the reeds while Confucius remains until the signs of departure cease.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59 / BOOK XXIII. / Part III. Section I.; lines 3324-3445 confidence: medium

Nan-yung takes rations and after seven days and nights reaches Lao-jze's abode; Lao-jze asks why he has come with many attendants, and Nan-yung turns to look behind him in fright.

Nan-yung takes rations and arrives at Lao-jze's abode after seven days and seven nights.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121 / PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35; lines 5919-6026 confidence: medium

Yio wishes to resign the throne to Hsli Yu, who runs away; Thang offers his throne to Wti Kwang, who becomes angry.

Two throne-transfer episodes are paired: Hsli Yu runs away when Yio wishes to resign the throne to him, and Wti Kwang becomes angry when Thang offers his throne.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121 / PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35; lines 6272-6387 confidence: high

Shun offers the throne to Shan A'lian; Shan describes his seasonal clothing, farm work, daily rhythm, and contentment, then declines and goes deep into the hills.

Figures respond to rulership or political danger by leaving for deep hills, the sea-coast, another land, or caves.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121 / PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35; lines 6272-6387 confidence: medium

Wild tribes of the North attack Thai-wang Than-fu at Pin; offered goods do not satisfy them because they seek his territory.

Thai-wang Than-fu abandons contested territory rather than injure his people, is followed by them, and establishes a new state at the foot of Mount Khi.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121 / PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35; lines 6272-6387 confidence: medium

The people of Yueh kill their ruler three times; prince Sau, distressed, flees to the caves of Tan, leaving Yueh without a ruler.

The people of Yueh kill rulers three times, and prince Sau escapes to the caves of Tan, leaving the polity without a ruler.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1 / PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99 / H 2 / PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3; lines 4593-4715 confidence: medium

Nieh Tsfueh asks Hsii Yu where he is going; Hsii Yu replies, “I am fleeing from Yao,” and says Yao is bent on benevolence.

Hsii Yu explicitly says he is fleeing from Yao and explains the flight as a response to Yao’s excessive benevolence.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99 / H 2 / PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121; lines 5114-5190 confidence: medium

Po K'u studies with Lao Tan and asks leave to travel everywhere; Lao Tan first says elsewhere is the same as here and then asks where Po K'u would go first; Po K'u names Ch'i.

Po K'u asks Lao Tan for leave to travel everywhere and names Ch'i as the first destination after being questioned.
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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. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35 / PT. III. SECT. VI. THE WRITINGS OF JSTWANG-SZE. 1 55 / PT. III. SECT. VI. THE WRITINGS OF ATWANG-SZE. 1 57; lines 6841-6939 confidence: high

At the rise of the Kau dynasty, two brothers from Ku-chu named Po-i and Shti-z^/^i hear of a western ruler according to the Right Way and go to the south of mount KAi.

Po-i and Shti-z^/^i act together as brothers, reject the offered covenant and offices, withdraw north to Shiu-yang hill, and die of starvation.
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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. VII. THE WRITINGS OF KWANG-3ZE. 1 83 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-3ZE. 1 93 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-SZE. 1 99 / PT. III. SECT. IX. THE WRITINGS OF X-WANG-3ZE. 20I; lines 8334-8460 confidence: medium

Lieh Yu-khau starts for Khi, returns halfway, says he was frightened, and explains that in ten soup-shops, five served him before payment; he treats this as a troubling outward display that overawes others.

Lieh begins a journey to Khi, returns halfway, and explains that honors at soup-shops made him fear greater political entanglement with a ruler.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) S6 THE TEXTS OF TAOISM. BK. XXIII. / THE TEXTS OF TAOISM. BK. XXIII. / PT. III. SECT. I. THE WRITINGS OF A'WANG-3ZE. 89 / PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1; lines 3873-3998 confidence: high

Hsu describes a wanderer from Yueh who, after days, a month, and a year away, is increasingly glad to see someone seen in, known in, or resembling a native of his state.

The wanderer from Yueh grows more glad at signs of home as absence lengthens, and isolated men in empty valleys rejoice at signs of human or kin presence.
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malay

Malay Magic BAD I / CASTING OUT MISCHIEFS / CEREMONIES AND CHARMS / THE SPIRIT BOAT; lines 23489-23603 confidence: medium

The passage says that sometimes a raft, a small model of the balei, or banana-leaf limas receptacles are set adrift instead of the lanchang.

A prepared lanchang or alternate carrier is loaded with offerings, used to receive the spirits, and set adrift by ebb tide to carry them to another country.
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Malay Magic BAD I / CASTING OUT MISCHIEFS / CEREMONIES AND CHARMS / THE SPIRIT BOAT; lines 23489-23603 confidence: medium

Once the spirits are thought to be aboard, the boat is taken to sea or river and set adrift at ebb tide to carry it and the spirits to another country; one charm names Celebes as the destination.

The boat is said to carry the spirits to another country, and one charm identifies Celebes as that destination.
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Malay Magic BINTANG DUA-B'LAS / MAGIC SQUARES / ORDER OF THE COLOURS / A SPECT- CO MPA SSES; lines 30856-30954 confidence: medium

A figure from a Selangor charm-book has days 1 through 30 written around it in blue ink; counting starts at the north aspect and proceeds leftward, one day per aspect, to the day chosen for beginning a journey.

The passage describes counting from the north aspect to the intended day of the month to decide whether it is prudent to start a journey.
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Malay Magic CASTING OUT MISCHIEFS / CEREMONIES AND CHARMS / THE SPIRIT BOAT / LANCHANG CHARMS; lines 23606-23725 confidence: high

The charm calls elders of reaches, land, and river-flats, and lords of hill, cavern, forest, and river-bends to assemble and come aboard the Lanchang.

The Lanchang is boarded by summoned beings who are commanded to depart and never return; the longer charm treats the spirit-boat as a substitute for the sick body formerly possessed by spirits.
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Malay Magic CASTING OUT MISCHIEFS / CEREMONIES AND CHARMS / THE SPIRIT BOAT / LANCHANG CHARMS; lines 23606-23725 confidence: high

The charm commands the beings to depart by stream, breeze, and earth to a waveless ocean and herb-less plain, never return, and suffer curse, thirst, and hunger if they do.

The beings are commanded to leave by water, air, and earth, go to an ocean without waves and a plain without herbs, never return, and suffer curse and deprivation if they do return.
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Malay Magic IDEAS ABOUT BIRDS / MYTHICAL BIRDS / V THE SPECTRE HUNTSMAN 113 / HIS ORIGIN AND HISTORY; lines 6464-6580 confidence: medium

An unnamed speaker says the boy’s father has become an evil spirit ranging the forests; the mother confirms it and gives the boy the father’s and dogs’ names, signs of identification, and four weapons.

The boy begs to join his father and enters the forest to seek him.
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Malay Magic MA GIC ME A S U REM ENTS / BUILDING CEREMONIES / SELECTION OF A TOWN SITE / BUILDING CEREMONIES; lines 8344-8384 confidence: high

The Raja waits for a lucky day and auspicious moment, tells his second son to set out, the Prince salutes his father and mother, and the accompanying ministers, officers, and warriors make obeisance before the Raja.

The Raja waits for a lucky day and auspicious moment before sending his son out, and the Prince formally takes leave.
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Malay Magic NATURE / CAUSE OF THE TIDES / NATURE / LEGEND OF HAJI BATU; lines 546-589 confidence: high

The parent roc returns with an elephant to feed its young; Haji Batu binds himself to its feathers with his girdle, is carried far westward, lets go near the ground, and swoons.

Haji Batu ties himself to the parent roc and is carried many hundreds of miles westward.
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Malay Magic PECULIAR SANCTITY OF THE REGALIA / SANCTITY OF THE HEAD / HAIR- CUTTING AND THE LIKE / THE SOUL OF MAN; lines 2727-2841 confidence: high

The Human Soul or Semangat is described as a species of “Thumbling,” “a thin, unsubstantial human image,” or mannikin, absent temporarily in sleep, trance, and disease, and permanently after death.

The soul is said to be absent in sleep, trance, disease, and death, and charms call it back to the sick person’s body-house and casing.
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Malay Magic REGALIA OF MALAY SOVEREIGNS / MAGIC POWERS OF THE REGALIA / CHARACTERISTICS OF ROYALTY / EQUIPMENTS OF ROYALTY; lines 1917-2012 confidence: high

As the Raja S'ri Rama sets out, he adopts sedang budiman; a young snake writhes at his feet, glossed as his midday shadow, and a young eagle flies against the wind overhead.

The Raja's one forward step is glossed as leaving his country, while two backward steps are glossed as a sign that he will return.
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Malay Magic SELECTION OF A TOWN SITE / BUILDING CEREMONIES / THE ELEPHANT / THE ELEPHANT CITY; lines 8470-8556 confidence: medium

Laboh follows the wounded elephant's track, loses his way, and after three days and nights reaches the borders of a new and strange country.

Laboh follows the wounded elephant, loses his way, and after three days and nights arrives at a strange country.
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Malay Magic SPIRITS OF VARIOUS RANKS / THE SUCKING CHARM / RAJA KAHAR'S ILLNESS / RECALLING THE SOUL; lines 24426-24532 confidence: medium

By analogy with other ceremonies, the wandering soul would be recalled into the cup or dough image, transferred to the soul-cloth under it, and passed to the patient in the soul-cloth.

The soul is described as wandering, escaping, and having deserted its house; the procedures aim to reverse that condition.
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Malay Magic THE SOUL OF MAN / CALLING THE SOUL / IMPORTANCE OF COLOUR / SOULS OTHER THAN HUMAN; lines 3107-3194 confidence: high

The tale is introduced as told by Selangor Malays. Megat Sajobang, son of a married Sakai couple at Ulu Klang, asks his mother for passage to see other countries, leaves, and returns ten or twelve years later wealthy, with a splendid ship, pregnant wife, seven midwives, and a body-guard with a drawn sword.

Megat asks for passage to see other countries, leaves Ulu Klang, and returns ten or twelve years later rich enough to own a splendid ship.
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Malay Magic THE SPIRIT BOAT / LANCHANG CHARMS / THE TIGER SPIRIT / THE INVOCATION; lines 23802-23913 confidence: medium

“Peace be unto you, Penglima Lenggang Laut!... The Vessel that is called ‘The Yellow Spirit-boat,’”

The invocation describes the Yellow Spirit-boat, commands its crew to lift anchor, spread sails, turn the helm, and row, and gives its departure point and destination.
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Malay Magic THE SUCKING CHARM / RAJA KAHAR'S ILLNESS / RECALLING THE SOUL / INVOCATIONS TO THE SOUL; lines 24535-24631 confidence: medium

Charm calls: “soul of this sick man” to “Return into the frame and body” and to its own house, ground, parents, and sheath.

The passage describes a sick person’s soul as escaping, half outside the body, or returning, and gives rites to recall or reseat it.
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Pagan Races of the Malay Peninsula, Volume 1 CHAPTER X. / VOL. I 2 K / THE SOCIAL ORDER / VOL. I 2 L; lines 28091-28231 confidence: high

In earlier days the Sakai had no fixed abode; Malays hunted them and stole their children, so they left dwellings, fled, slept in caves or huts, and burned huts on departure.

The Sakai are described as having no fixed abode, being forced to leave dwellings, fleeing from place to place, and avoiding tracks to evade capture.
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Pagan Races of the Malay Peninsula, Volume 1 CHAPTER X. / VOL. I 2 K / THE SOCIAL ORDER / VOL. I 2 L; lines 28363-28471 confidence: medium

The Jakun say they intend to escape into Company territory for tranquillity and assistance, ask the Europeans to take them, and two offer themselves as unpaid servants or slaves.

Jakun speakers state their intention to escape to Company territory for tranquillity and assistance, and Mantra later abandon houses and scatter after Rawa threats.
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Pagan Races of the Malay Peninsula, Volume 1 CHAPTER X. / VOL. I 2 K / THE SOCIAL ORDER / VOL. I 2 L; lines 28473-28580 confidence: medium

The visitors hesitated because they, “like all the tribes of the interior, have a hereditary dread of the sea”; placed below deck, they became seasick, and one man fled below after seeing the rolling waves.

The party hesitates to voyage because of a hereditary dread of the sea, is kept below deck, and reacts fearfully to the waves.
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Pagan Races of the Malay Peninsula, Volume 1 RACE CHARACTERS OF SAA AJ / RACE CHARACTERS OF SAVAGE MALA 71 / VOL. I G / part i NOTE ON i ASi ICUU MAI A I ENS1; lines 5666-5785 confidence: medium

The Benua-Jakun explain their extreme fear of smallpox by a former severe visitation that thinned the tribe; a vow was then made that descendants should flee whenever smallpox appeared, abandoning victim and locality if it returned.

The Benua-Jakun account says a vow was made after a devastating outbreak that descendants should flee smallpox whenever and wherever it appeared.
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Pagan Races of the Malay Peninsula, Volume 1 VOL. I 2 K / THE SOCIAL ORDER / VOL. I 2 L / VOL. I 2 N; lines 28739-28859 confidence: medium

The stated reason for refusing land grants is the custom that if there is a death in the house, the occupants must leave and settle elsewhere, generally many miles away.

The passage states that if a death occurs in a house, the people must leave the place and settle elsewhere, often many miles away.
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Pagan Races of the Malay Peninsula, Volume 1 VOL. I 2 K / THE SOCIAL ORDER / VOL. I 2 L / VOL. I 2 N; lines 28739-28859 confidence: medium

A Jakun is said to dread land grants; if pressed, he will leave the country and travel into the interior mountains, since binding taxation or registration drives him away.

The passage says the Jakun dread land grants and that direct taxation or registration drives them away into the mountains of the interior.
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Pagan Races of the Malay Peninsula, Volume 2 CHAI-. V SAVAGE MALAYS OF SELANGOR 157 / MUSIC, SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 159 / CHAP. V SAVAGE MALAYS OF SELANGOR 163; lines 9255-9441 confidence: high

The sick child song opens with bharu buds and tembesu blossom; the child addresses Granny, asks to be forgotten and cast away as an outcast, says only traces and a chant remain, yearns for the Hills, and asks Granny to wrap a rice-bundle.

The sick child calls themself an outcast, says their heart yearns for the Hills, asks Granny to wrap a rice-bundle, and goes to roam the forest.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219; lines 12493-12579 confidence: medium

A Vaughan-Stevens variant says Pram/Phra Ram leads an army including ape figures against the gigantic Gergasi; firebrands on apes' tails ignite houses and jungle, causing jungle-men to flee, curl their hair, and abandon former civilization; the narrator says this may come from a Siamese Ramayana version.

In the Vaughan-Stevens variant, the jungle-men flee into the primeval forest and never return to the civilization they once possessed.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345; lines 18439-18510 confidence: medium

Bataks from Sumatra kill many Mantra; Merak Galang reunites the survivors, builds a ship, takes them to Rum, disembarks them safely, and returns alone to Malacca.

Merak Galang builds a ship to carry the remaining Mantra to Rum for safety, returns alone to fight, and later brings the people back.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 309 / CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315; lines 17029-17108 confidence: medium

Big Brother Nibong leaves his lady-love during the night, sails toward the Sea of the Burning Island, is shipwrecked at Kedong off Pahang, and the princess is left lamenting with tears compared to cooking-pot support stones; the text explicitly says the reason for his desertion is not given and compares her to Dido.

Big Brother Nibong leaves his lady-love by night, sails away, and the princess is left lamenting.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 309 / CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315; lines 17029-17108 confidence: medium

The Besisi migration tradition was taken down from a young Jakun informant; it says, “We came from a land at the edge of the sky,” in the country where the sun comes to life, beyond Siam, more than a man’s lifetime away.

The Besisi say they came from the edge of the sky, went south to Johor, and returned out of fear of a cruel Malay Raja.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315 / CHAP. VI SAVAGE MALAYS OF SELANGOR 317; lines 17111-17206 confidence: high

The group next reached Padang Berimbun, covered with deep bitterly cold dew, slept in caves, and then reached the treeless mountains of Keluntong, very near the sky.

The group moves through Padang Berimbun, Keluntong, the hills of Kelantan, the hills of the Giants, the Seven Hills, other named places, Johor, Sungei Ujong, and Selangor, where it settles.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JOHOR 361 / CHAP. VI SAVAGE MALAYS OF JOHOR 363 / CHAP. VI SAVAGE MALAYS OF JOHOR 365 / CHAP. VI MALAYAN SEA-GYPSIES 367; lines 19535-19610 confidence: high

Their traditions say their forefathers lived in the Bugis land, Celebes, with agricultural and maritime habits; while voyaging westward, a vessel carrying them and a Bugis Raja was lost off Battam.

The tradition recounts forefathers departing from Celebes, losing their vessel off Battam, reaching shore, being unable to return, and remaining there for generations.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JOHOR 363 / CHAP. VI SAVAGE MALAYS OF JOHOR 365 / CHAP. VI MALAYAN SEA-GYPSIES 367 / MALA VAN SEA-GYPSIES 369; lines 19613-19716 confidence: medium

The ancestral settlements were ravaged by pirates; clearings and houses were rebuilt or the group moved, but attacks continued every few years.

The ancestral community leaves settled clearings after repeated pirate destruction and turns to wandering in the forest.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JOHOR 365 / CHAP. VI MALAYAN SEA-GYPSIES 367 / MALA VAN SEA-GYPSIES 369 / CHAP. VI MALAYAN SEA-GYPSIES 371; lines 19719-19847 confidence: medium

The daughter laughs at a workman's primitive costume; the irritated Jakun begin the Chinduai incantation and go to the forest, followed by the spellbound princess.

After being mocked, the Jakun begin the Chinduai incantation, go toward the forest, and the spellbound princess follows them.
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Pagan Races of the Malay Peninsula, Volume 2 LANGUAGE. / PART IV. / CHAPTER I. / CHAP. I DECAY OF THE DIALECTS 381; lines 20089-20175 confidence: medium

The Tras-Bentong Sakai clan claimed descent from a Rawa Malay ancestor who was invulnerable from birth, could not be circumcised, and went to live in the jungle with wild aborigines; the author says the legend likely explained their Malay-only speech.

Because the ancestor was invulnerable from birth, he could not be circumcised and therefore had to live in the jungle with aborigines.
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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

The editor states that part of the Trumba seems to preserve old tribal boundaries and may explain long strings of generally contiguous place-names in Semang and Perak Sakai songs.

The song recounts a collective 'we' coming from and to a sequence of named lands and places, and the editor frames the Trumba as preserving old boundary traditions.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF PERAK / CHAP. IV NEGRITOS OF PERAK 95 / SAKAI OF PERAK 97 / VOL. II H; lines 5253-5301 confidence: medium

The magician waves the censer seven times horizontally over the body, places a coconut-shell bowl at the patient’s feet, and tells the dying man to forget living kin and think of dead ancestors gone to another place.

The magician instructs the dying man not to remember living family but to think only of dead ancestors gone to another place.
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Pagan Races of the Malay Peninsula, Volume 2 Part of Charm used by Besisi Mediums. / CHAP. VI SAVAGE MALAYS OF SELANGOR 309 / CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313; lines 16921-17026 confidence: high

Before departure Nibong-palm must inspect the "Five Times" and "divine, by astrological means, the most propitious moment for his departure."

Nibong-palm must inspect the "Five Times" by astrological means before setting out, to determine the propitious moment for departure.
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Pagan Races of the Malay Peninsula, Volume 2 SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333 / SA VAGE MALA YS OF MALACCA; lines 18079-18162 confidence: medium

A dog appears at the former site of Mertang's house and is restrained by Mertang; a dog at B'lo's house is linked to the tiger; Mertang flies to Rising Land with his house.

Mertang flies through the air to Rising Land with his house, while B'lo crosses the sea on foot to the same destination.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263; lines 14522-14637 confidence: medium

Jaja' flees into the jungle calling for her Sakai lover, finds him at Bertang, and has two children by him after already having Kulop Perak and Si Mat by her Malay husband.

Jaja' leaves her Malay household, flees into the jungle, finds her Sakai lover at Bertang, and has children by him.
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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 14522-14637 confidence: medium

The Sakai Batin allows the shipwrecked people to come and treats them hospitably; some leave in the ship's boat and are heard of no more, while the captain and others remain.

Some of the shipwrecked people leave in the ship's boat and are heard of no more.
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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: high

The former Batin's brother left two sons, Abang and Adik. While crossing a stream on a tree-trunk, the trunk breaks and both fall into the water, the elder upright and the younger seated.

The elder and younger brothers fall differently into the water; a medicine-man interprets the event as indicating divergent futures, after which the younger leaves for Menangkabau and the elder remains.
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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

Before the younger son's departure, Iron-claws prepares a banquet. The younger son and friends object that the swine's head has not been served, accuse the Batin of withholding dishes, refuse the food, and go to Menangkabau.

Feasts involving swine's flesh mark refusals, separations, and the eventual division between those who eat swine's flesh and those who do not, followed by departures.
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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: high

Iron-claws hears that grave demons called Degup are killing Sakai, convenes an assembly, and proposes founding a new settlement; some agree and some do not.

After grave demons kill Sakai and a new settlement is founded, Iron-claws builds boats and leaves the island with followers.
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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: high

Iron-claws and his people arrive at uninhabited islands, name Pulau Pasir and Pantai Layang, and leave some Sakai behind.

Iron-claws' party moves through uninhabited islands and forested mainland areas, naming islands and clearings and leaving settlers behind.
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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: high

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 reaches Klang and vanishes from the sight of men, after arranging Hang Tuah's succession.
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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 14864-14985 confidence: medium

A dispute over country ends in mutually fatal combat; Hang Tuah loses both sons, names Sungei Ujong as “River of Termination,” later fears their ghosts and proceeds to Klang, where a son is born.

Hang Tuah loses two sons, declares he will not wander farther, and names the river Sungei Ujong, “River of Termination.”
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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 14864-14985 confidence: medium

A dispute over country ends in mutually fatal combat; Hang Tuah loses both sons, names Sungei Ujong as “River of Termination,” later fears their ghosts and proceeds to Klang, where a son is born.

Hang Tuah leaves the river area for Klang because he fears the ghosts of his dead sons.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 263 / VOL. II T / TEMBEH. / CHAP. VI SAKAI 287; lines 15598-15735 confidence: medium

Reasons given for Tembeh departure from Borneo include a quarrel, Dayak hostility, and a dream of a white bird to follow; the Tembeh reached Perak, wandered inland, and were later driven permanently into mountains by foreign conquest.

One reason given for the Tembeh departure from Borneo is a dream of a white bird that they were to follow.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 263 / VOL. II T / TEMBEH. / CHAP. VI SAKAI 287; lines 15598-15735 confidence: high

The Tembeh tradition says the Tembeh and Sakai were of the same stock but lived on distant islands; the Tembeh were attacked by cannibals from another island, and survivors fled to Borneo.

The tradition says island attackers described as cannibals attacked the Tembeh, and the survivors fled to Borneo.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 263 / VOL. II T / TEMBEH. / CHAP. VI SAKAI 287; lines 15598-15735 confidence: medium

Reasons given for Tembeh departure from Borneo include a quarrel, Dayak hostility, and a dream of a white bird to follow; the Tembeh reached Perak, wandered inland, and were later driven permanently into mountains by foreign conquest.

After reaching Perak and wandering inland, a foreign conquest is said to have driven the Tembeh permanently into the mountains.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 39 / CHAP. II SAKAI OF PERAK 41 / OS 2 / SAKAI OF PERAK; lines 2329-2437 confidence: medium

The Sakai, Besisi, Kenaboi, and Tembeh are said to declare common descent; the tribes had inhabited islands before migration to the Peninsula under the “Chief with the Iron Finger-nails,” with the Tembeh as earlier separate migrants.

The passage reports a tradition of common descent, separate island habitation, and migration to the Peninsula under the Chief with the Iron Finger-nails.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / CHAP. I SAVAGE MALAYS OF SELANGOR 13 / CHAP. I SAVAGE MALAYS OF SELANGOR 15; lines 864-973 confidence: medium

The charm addresses a Deep-forest Demon and a Jungle Demon, telling them not to lodge there and to return to the jungle or Forest-depths.

The charms command demons not to lodge, to return to forest or jungle places, or to be unloosened from the caul context.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263 / VOL. II T; lines 14987-15105 confidence: medium

The Bataks or Lubu men attacked the Sakai; the Sakai report that kinsmen were eaten and that fear of this enemy made them flee through the jungle.

The Sakai report that fear of the Bataks, who had eaten their kinsmen, caused them to flee hither and thither in the jungle.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263 / VOL. II T; lines 15107-15232 confidence: medium

The Rawa's better weapons enable them to kill and enslave many; Sakai flee into the jungle where the Rawa do not follow. The passage states that this caused the Sakai's wide dispersal, destruction, and differences in customs among separated branches.

After defeat and enslavement, Sakai flee into the jungle, and the passage states that this caused their wide dispersal and differences in custom.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263 / VOL. II T; lines 15107-15232 confidence: medium

After Malays of Kedah attack Pengkalan Tampoi, the Benua unite with Benua Laut Jagong and Benua Dalam people; Batin Alam withdraws with them to the mountains of Johor and later goes with followers to unite with Sakai at Klang.

Batin Alam and Benua-related groups withdraw, unite or separate, Orang Benua flee attackers and settle elsewhere, receive fugitives and Sakai, then intermarry with Orang Laut.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263 / VOL. II T; lines 15234-15360 confidence: medium

Benua traditions are said to agree broadly with usual Sakai stories; Kenaboi folk wander until checked by the Kenaboi river.

Kenaboi and Senoi groups are described as leaving or wandering toward new homes, with the Kenaboi river checking movement and helping frame settlement choice.
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siberian

Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 4130-4214 confidence: medium

In the tale 'The Bigamist,' a man with an old and young wife abandons and beats the old wife. She goes to a bear's haunt, asks the bear-mother to kill her, stays with the bears, is released in spring with presents and incantations, returns home, regains her husband's favor, and causes the young rival to be expelled and die of hunger and cold.

The abused old wife leaves for the desert and bear's haunt, lives with bears, and returns in spring with presents and incantations that change her household status.
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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

The Koryak say Big-Raven went away; the Kamchadal have a similar tradition, saying Raven/Kutq left them to go to the Koryak and Chukchee.

The Kamchadal are said to have a tradition that Raven left them to go to the Koryak and Chukchee.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 233 / THE SHAMAN IN ACTION 235 / THE SHAMAN IN ACTION 237 / THE SHAMAN IN ACTION 239; lines 12071-12158 confidence: medium

The drum’s horse-hoof beats indicate that the shaman and accompanying spirits are “departing to the underworld of Erlik, the god of darkness.”

Enchu imitates horse hoof-beats on the drum to indicate that he and accompanying spirits are departing to Erlik’s underworld.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 229 / THE SHAMAN IN ACTION 281 / THE SHAMAN IN ACTION 233 / THE SHAMAN IN ACTION 235; lines 11855-11963 confidence: medium

The shaman asks the powerful master to command him, addresses all who will go with him, tells uncommanded ones not to follow, and orders the addressees to keep distance, look, heed, and take care.

The shaman addresses those who will go with him, excludes uncommanded followers, and asks guiding figures to correct his way, show his path, and pave the roadway.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 171 / THE SHAMAN 173 / THE SHAMAN 175 / THE SHAMAN 177; lines 8959-9063 confidence: medium

A former shaman stopped shamanizing after viewing it as sinful; another powerful shaman took his amaijijat sign, but spirits still made him blind.

A former shaman stops shamanizing and is afflicted; Altaian youths may avoid shamans and ceremonies; Chukchee youths fear drums, spirits, possible amulets, and some prefer death to obeying the call.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6407-6479 confidence: high

The tale begins with an old man and woman who have two sons; the elder son breaks a whetstone while sharpening his knife, and the father beats him with a spear-shaft until the shaft is broken.

The elder son leaves home and is seen no more after his father beats him with a spear-shaft.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6528-6598 confidence: high

The neighboring man tells Sea-Jumper to go to his own country. In the morning a numerous reindeer herd appears, and the father-in-law gives the reindeer to Sea-Jumper and his wife for the journey home.

Sea-Jumper and his wife leave her home for his country, separate after his attack, and reunite after his father sends him back.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6600-6672 confidence: high

The mouth-and-reindeer episode is repeated. The young man accuses Reindeer-Born of eating the animals, tells his parents Reindeer-Born is destroying the herd, and runs away fearing he will be eaten too.

The young man leaves his parents and runs away because he believes Reindeer-Born will destroy the herd and may eat him.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6674-6751 confidence: low

A separate tale begins: Raven married a Fox-Woman; they have nothing to eat; Raven says he is going to the Sea-Spirit, his wife laughs and questions how he will find him, and Raven flies away.

The opening of the next tale says Raven and Fox-Woman have no food, and Raven says he is going to the Sea-Spirit before flying away.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6753-6819 confidence: medium

At the start of the next tale, a man in a Maritime settlement has seven grown sons who travel by boat to hunt whales and walruses; near a large overhanging cliff like a house, the boat capsizes and they drown.

After the seven grown sons drown and the mother and youngest boy are left destitute, the boy says he will go find the lost father and brothers.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 1635-1819 confidence: high

A man hunting whales has two children, a girl and a boy, playing on the seashore. A big man in a canoe with a large paddle says their father told him to fetch them and has them sit on the paddle, but deceives them.

A big canoe-paddler falsely claims the father sent him, makes the children sit on his paddle, and carries them away to sea.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3445-3625 confidence: high

The husband returns, asks his mother where the woman is, learns her brothers carried her away, asks for new boots, and makes a bow and arrows while his mother makes boots.

The husband prepares boots, bow, and arrows, then crosses sea-space by land made from arrows to reach the Polar-Bear country where his wife and sons are.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 4467-4634 confidence: medium

Song 1 asks from what country a traveller drawn by dogs comes; on returning he lacks a whip, and the singer goes toward the song in joy.

Songs mention a traveller drawn by dogs, return without a whip, little travellers from the leeward side, loaded sledges, and return by a steamer.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial.; lines 1240-1365 confidence: medium

The ke'lE-woman reports shame or terror; U'mqaqai points at her with his finger, after which she feels stinging pain and cannot breathe freely.

After afflicting the ke'lE-woman, U'mqaqai and his companions flee; the ground becomes soft like water before they reach home.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial.; lines 1240-1365 confidence: high

A company of brothers goes to sea in a boat, is carried away by foul wind, loses its way in dense fog, and sights a strange, dark land.

Brothers in a boat are caught by foul wind, lost in dense fog, and carried to a strange dark land.
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Chukchee Mythology Chukchee Mythology; lines 1103-1215 confidence: medium

A woman inspects the sleeping-room and finds only blood on the bed-skins; the text says the infant has eaten the mother and her companions and that the ke'lE cared for the child when the women did not.

After the bloodied sleeping-room is discovered, the household flees before dawn and leaves the living infant behind in the old house.
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Chukchee Mythology Chukchee Mythology; lines 66-169 confidence: medium

The tale opens with war between Ai'wan and St. Lawrence Island people; one man from this shore is carried away by wind on the icefields and spends two months there.

A man is carried away by wind on icefields and remains there for two months before encountering the shaman.
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Chukchee Mythology Chukchee Mythology; lines 781-888 confidence: high

The tip of the ke'lE-woman's tongue jumps out and pursues; the obsidian scraper is put down and becomes a large slippery mountain that the tongue eventually crosses.

The fugitives create or trigger a mountain, dense wood, rapid river, and soot river to impede an animated pursuer.
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Chukchee Mythology Chukchee Mythology; lines 781-888 confidence: medium

A new tale begins: an old man whose sons die has a male child in old age; the child grows, builds a boat while the father sleeps, and sets off far away.

After the old man is left without sons, a male child is born in his old age, builds a boat while the father sleeps, and departs far away.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5162-5254 confidence: medium

The father's voice says the dead are content, instructs the girl to move her sleeping-place outward over ten days until she reaches the herd, remain until snow falls, and later bring the lesser portion of the herd to the dead.

The dead father instructs the girl to move her sleeping-place progressively away, remain at the herd, and return only after snow falls.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5518-5606 confidence: high

In The Visitor, two neighboring men, one with many children, are nearly starving because no wild reindeer are present and the Reindeer people from Ye'lkan have not come; they set out on foot to look for other people because the dogs were eaten.

The neighboring men are starving because of the absence of reindeer and leave on foot to look for other people.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5608-5700 confidence: high

At a thanksgiving ceremonial both women dance, the man dances with his drum, and he strikes the older wife in the face; she grows angry and goes to the seashore.

After being struck, the older wife leaves the camp, jumps onto an ice-floe, and is carried across the open sea to another land.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5988-6046 confidence: medium

The ke'lE tells the boy to cross the sea, take the pretty young wife from the bad murderous ke'lE living there, and use his eight uncles as boat-paddlers; the grandmother is to summon them.

The ke'lE commands the boy to go across the sea and take the pretty young wife from a bad murderous ke'lE, with a boat crew of eight uncles.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6048-6137 confidence: medium

A ke'lE gives Qolento' clothing, dried meat sufficient for the whole crew, fresh water, a strike-a-light, a small parcel, and a paddle made from a still-born infant's arm and shoulder-blade; the ke'lE then vanishes and the uncles arrive.

Before the voyage, a supernatural helper gives Qolento' clothing, food sufficient for the whole crew, water, a strike-a-light, a folding parcel, and a magical paddle.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6230-6314 confidence: high

The second tale begins: a man at Kigi'ni has two sons; the Sun-Chief sends men to take one son into his employ, becomes displeased with him, and has his head cut off; after years pass, the elder son does not return.

After the elder son is beheaded by the Sun-Chief and does not return, the younger brother asks to take the same road and is sent along.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1122-1260 confidence: medium

The wolverene is brought in and the drum is beaten; Fox-Woman is called untidy and sings self-denigrating words while beating the drum; a narrator's remark connects foxes with eating snowshoe strings.

Fox-Woman leaves after shame, gives birth outside in the open country, and is brought home by Eme'mqut.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1399-1536 confidence: medium

Two girls fill two bags with dried meat, and the departing figures leave in iron canoes, taking the girls along.

After dried meat is packed into two bags, the departing group leaves in iron canoes and takes the girls along.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1681-1819 confidence: medium

In the Fish-Man marriage tale, Big-Raven lives with his family; Kilu' and Yini'a-na'wgut walk with a fish-head, Kilu' throws a fish cheek-bone at Yini'a-na'wgut, and Kilu' later says Yini'a-na'wgut became a kamak.

Both Yini'a-na'wgut and Kilu' go away from Big-Raven's house, undergo the fish-bone and sleep episode, marry Fish-Man, and return to the household.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1821-1971 confidence: high

Fish-Woman leaves, saying Miti' will make an end of her; at the sea-shore Big-Raven calls her, but she refuses because Miti' will try to kill her again.

Fish-Woman leaves because Miti' may destroy her and refuses Big-Raven's call from the sea-shore.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1821-1971 confidence: medium

Kilu' and her companion go walking; Yini'a-na'wgut sees something; after they come home and make a fire, Monster-Being arrives at the entrance.

Monster-Being sits on Kilu's side; Kilu' pushes her companion toward him and flees through trees to a river.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B.; lines 2656-2761 confidence: medium

A wife craves pike; her husband catches one in the lake. She eats it, discovers iron teeth, becomes pregnant, and bears a girl who grows hourly and threatens to eat the family; the parents disbelieve and punish the boy.

The boy leaves his parents and flees after they disbelieve and punish him for reporting his sister’s threat.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B.; lines 2763-2835 confidence: high

The younger sisters visit their parents’ graves, find them dug open, see that the father’s body has been eaten and the mother’s body partly left, and conclude they must flee before the eldest comes for them.

The younger sisters decide they cannot return home because of the eldest sister’s violence and flee into the open country with goose feathers.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3233-3298 confidence: medium

Three men live together; their tribe or clan is not specified. They are good hunters who go every fall with the first snow to hunt sable and red and gray foxes, dividing skins into three equal parts.

At first snow the hunters should depart; delay causes the snow to harden, and the poorer hunter announces he will not wait longer.
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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 3435-3506 confidence: medium

The stepdaughter asks her father to take her to the Unclean Idol; after the father stays home but the wife abuses both him and the girl, he says he will carry her to the Idol, which shall eat her.

The stepdaughter asks to be taken to the Unclean Idol, and the father ultimately decides to carry her there to be eaten because he cannot protect her at home.
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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 3508-3540 confidence: high

The old man harnesses dogs to a sledge, announces the journey to the Unclean Idol, the wife gladly helps the stepdaughter prepare, and the old man instructs the girl to carry fireplace ashes and coals as food.

The father takes the girl to the Unclean Idol's house and tells her to remain there while he goes back.
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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 3543-3625 confidence: medium

“Sea-Wanderers” begins with a large Maritime village on a seashore island; travelers wish to see sea wonders, and one is a knowing one versed in incantations, including a Zyrian incantation.

The travelers decide to see the wonders of the sea, include a knowing one skilled in incantations, and set off by skin boat.
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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 3982-4066 confidence: medium

La’la tells his mother he must seek a wife, asks for a poor overcoat of skin shreds, puts it over fine clothing, travels on snowshoes, and reaches a river village of thirty houses.

After the deaths of his brothers, La’la tells his mother he must look for a wife and begins a journey on snowshoes to another village.
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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 4492-4581 confidence: medium

The forest-demon story begins: a hairy forest-being lives in the woods, marries a Russian girl, has a son, and the son later refuses his father's call and departs with his family and alcohol.

The forest-being's son says his father calls him, refuses to go, and sets off with his family and alcohol.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1594-1735 confidence: high

One-Side returns, his commands fail, he fears his incantations have lost power, opens his goods, finds the girl, says she destroyed his people, and orders her to prepare household things, harness reindeer, and move away.

One-Side orders the girl to move away; she harnesses reindeer to sledges and drives ahead of three long lines of sledges.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1737-1822 confidence: high

The old couple pray again and receive a son, who grows quickly. They deny having other children, but after his blunt arrow enters Underskin's house through the chimney-hole, Underskin tells him Raven-Man carried off his sister; the boy goes home and says he will search for her.

After learning the truth from Underskin, the son declares that he will search for his sister and sets off on a long journey.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1824-1867 confidence: medium

The boy shoots an arrow through Underskin's chimney-hole; she reveals that Raven-Man carried off his sister and killed his brother, and the boy resolves to search for them.

After learning that Raven-Man carried off his sister and killed his brother, the young man leaves against his parents' wishes to look for them.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1869-1950 confidence: high

After the young man shoots an arrow into old woman Underskin's chimney-hole, she says Raven-Man took his sister and destroyed his brothers; the young man resolves to go look for him.

After learning the truth about his siblings, the young man declares that he will go look for Raven-Man and sets off despite his parents' grief.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2215-2275 confidence: high

Alder-Block asks to leave to see the wonders of earth and sea; his foster mother objects because she depends on him, but he leaves at night and travels across the sea to an island.

Alder-Block asks to leave to visit wonders and then departs secretly by night across the sea.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2277-2344 confidence: medium

The mother warns: “The witch Yagha will devour you,” after reproaching the boy’s secret night journeys.

The mother says the boy goes away secretly at night and warns that she may lose him and that the witch will devour him; he goes again the same night.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2347-2443 confidence: medium

The father gives his daughter a winged horse with natural saddle and bridle; the Monster leads the bride and horse through the ice hole into the river, where they follow a trail toward smoking grass-bunch houses.

The Monster leads the bride and winged horse down through the ice hole into the river, where a trail leads to his smoking grass-bunch houses.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2611-2654 confidence: high

The youngest sister tells the sisters to put an ear to the ground; they hear the kettle clattering close behind.

The sisters flee a pursuer and throw transformed objects behind them as obstacles: first a flint mountain, then a river of fire.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1; lines 871-962 confidence: high

A Lamut man travels with wife and son through a deserted country; the son says he will look for people and a wife despite the father's warning.

The young man leaves the deserted country and his family to look for people and says he will take a wife among them, then enters an unknown river camp.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1; lines 964-1070 confidence: medium

At dawn Chukchee enemies come from the east in great numbers, attack the front tents, kill people, and follow those fleeing from the rear.

After the Chukchee attack, some Lamut gather a few things, flee on reindeer, and attempt to escape pursuit across mountains.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1; lines 477-564 confidence: medium

The old man offers his daughter as a reward; the young man asks for blood-filled ptarmigan bladders, puts them under his armpits, drives iron nails into his heels, and sets the corpse on a saddle as if alive.

The young man leaves with the Wolf-woman's body for the wolves' house, faces perceived danger from wolf-children, and returns alive with a woman.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6161-6235 confidence: high

The current carries the net away; the girl sees a road in the water-hole, descends to the lower world, and cleans an unclean horse stable, bringing grass for fresh litter.

After losing the net, the girl looks down the water-hole, sees a road, descends, and comes to the lower world.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6328-6404 confidence: medium

The youngest son flees at night, enters Haihai-Woman's underground house through a place where smoke comes from the ground, is claimed by Haihai-Woman, and returns to his parents after Gege-Woman and Haihai-Woman fight and kill each other; the family takes goods and becomes rich.

The surviving son flees and plunges down where smoke comes from the ground, entering Haihai-Woman's underground house.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 235 / A TATAR VARIANT 237 / A TATAR VARIANT 239 / A TATAR VARIANT 241; lines 10326-10393 confidence: high

While playing dice, Djambachysch is told by other boys that he has no father; he asks his mother, learns his father is called Rustumsal, receives provisions, and sets out to seek him.

Djambachysch learns his father's name from his mother, receives provisions, and sets out to seek him.
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Caucasian Folk-Tales A TATAR VARIANT 237 / A TATAR VARIANT 239 / A TATAR VARIANT 241 / A TATAR VARIANT 243; lines 10396-10471 confidence: high

After two years, Rustumsal decides he must go to the land of the Djinns, where many giants have gone and none returned; he delegates rule to his vizier and chamberlain and leaves some giants behind.

Rustumsal leaves his kingdom to travel to the land of the Djinns, explicitly described as a place where many giants have gone and none has returned.
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Caucasian Folk-Tales A TATAR VARIANT 239 / A TATAR VARIANT 241 / A TATAR VARIANT 243 / A TATAR VARIANT 245; lines 10474-10545 confidence: medium

After feasting, Rustumsal plans to enter the land of the Djinns; Djanabbas’ wife warns him, says prior heroes have been killed there, is refused as companion, and Rustumsal sends forces by different routes to the Djinn fortress.

Rustumsal chooses to go farther into the land of the Djinns despite warnings that earlier heroes have been killed there, and he dispatches his forces toward the Djinn fortress.
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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: high

At twelve, Amiran goes hunting for the first time, asks to follow his father, receives his mother's blessing, wanders in search of him, and comes to the house where Rustum had lived with his brothers.

At twelve Amiran hunts for the first time, asks to follow his father, receives his mother's blessing, and travels until he reaches the house where Rustum lived with his brothers.
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Caucasian Folk-Tales ABKHASIAN VARIANT 257 / OSSETIAN VARIANT 259 / MINGRELIAN VARIANT 263 / OSSETIAN VARIANT 265; lines 11241-11318 confidence: medium

Urysmag returns from wanderings, finds the Narts sorrowful, and some of the best Narts set out with him after they call for someone to prove himself.

Urysmag leads the Narts on travels until they are tired and hungry, where they encounter the giant shepherd and his flock.
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Caucasian Folk-Tales AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225 / AN UDIAN VARIANT 227 / AN UDIAN VARIANT 229; lines 9890-9961 confidence: high

Rustumsal, son of Qahirman, teases an old woman; she rebukes him and says a forty-headed white Div stole his aunt and keeps her prisoner as his wife.

An old woman tells Rustumsal of his aunt's captivity; despite denials from parents and wise men, he leaves town without farewell.
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Caucasian Folk-Tales AN UDIAN VARIANT 225 / AN UDIAN VARIANT 227 / AN UDIAN VARIANT 229 / A TATAR VARIANT 231; lines 9964-10035 confidence: high

After a meal, Rustumsal says farewell; his parents weep and beg him to abandon the enterprise; he insists he must rescue his aunt, says seven years without return means he is dead, mounts his charger, and rides off.

Rustumsal rejects parental pleas, states that he must rescue his aunt at any cost, mounts his charger, and rides away.
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Caucasian Folk-Tales AN UDIAN VARIANT 227 / AN UDIAN VARIANT 229 / A TATAR VARIANT 231 / A TATAR VARIANT 233; lines 10038-10109 confidence: medium

Rustumsal crosses to another kingdom, camps, hunts, and rides on; his horse Tulpar has six feet and can cover a ten days’ journey in one or two days.

Tulpar’s six feet and ability to cover a ten days’ journey in one or two days accompany Rustumsal’s onward travel into the trial landscape.
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Caucasian Folk-Tales BALAI AND BOTI 79 / BALAI AND BOTI 8I / BALAI AND BOTI 83 / BALAI AND BOTI 85; lines 4125-4204 confidence: high

A new tale begins with a wise and just king whose land obeys him; he has three sons and later becomes blind and bodily incapacitated by illness.

The ailing king names fruit from the Virgin Queen’s garden as the only cure, and the eldest son is sent out on the errand.
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Caucasian Folk-Tales BRAVE NASNI III / II2 FAIRY TALES / II4 FAIRY TALES / THE COURAGEOUS DAUGHTER 117; lines 5569-5588 confidence: medium

The second wife hates her stepdaughter and gives her husband no peace until he puts his first daughter in an empty house in a wood so she may be devoured by wild beasts.

The maiden is removed from the family household and placed in an empty house in a wood where wild beasts may devour her.
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Caucasian Folk-Tales BUKUTSCHICHAN JI / BUKUTSCHICHAN 73 / BALAI AND BOTI 77 / BALAI AND BOTI 79; lines 3884-3961 confidence: medium

The hero returns to the king's daughter and gives her the slippers. She says she will not marry him unless he discovers what has passed between Balai and Boti.

After the hero returns the slippers, the king's daughter imposes another condition before marriage, sending him away again to learn about Balai and Boti.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 3276-3381 confidence: medium

Sachwatho wants to go hunting; the king permits it but warns him not to go beyond the boundaries because a witch lives there and will kill him; Sachwatho takes horse, panther, and armour.

The king warns Sachwatho not to leave the country because a witch lives beyond it; Sachwatho crosses the border while hunting.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 3276-3381 confidence: high

Sachwatho and Thavisi had made a sword compact: blood on one sword signals the other's need; when Sachwatho is devoured, Thavisi sees his sword covered with drops of blood and recognizes danger.

After seeing blood on his sword, Thavisi arms himself, leaves his parents, and travels through many kingdoms asking for Sachwatho.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 213 / ETSEMEJ, SON OF ETSEJ 215 / ETSEMEJ, SON OF ETSEJ 217 / ETSEMEJ, SON OF ETSEJ 219; lines 9527-9588 confidence: high

Complaints about Rustum reach the king; an old woman advises sending Rustum to a forest with three Divs who will probably end him, and the king orders Rustum to fetch wood there.

The king sends Rustum to a forest where three Divs are expected to kill him, but Rustum kills them and returns with their bodies and wood.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 215 / ETSEMEJ, SON OF ETSEJ 217 / ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221; lines 9591-9661 confidence: high

Rustum leaves the king’s house after noticing dislike, then meets a man holding a nut-tree over reapers for shade and invites him to come along.

Rustum notices that no one in the king’s house likes him, says farewell, and goes away.
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Caucasian Folk-Tales I2 FAIRY TALES / THE MASTER AND HIS PUPILS 13 / THE MASTER AND HIS PUPILS 15 / THE DREAMER . 17; lines 1413-1500 confidence: high

A boy with a stepmother is told to watch corn drying on the threshing floor; he sleeps, hens pick the corn, and the stepmother beats him.

The boy is beaten by his stepmother and driven out of the house, then wanders to a castle.
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Caucasian Folk-Tales II4 FAIRY TALES / THE COURAGEOUS DAUGHTER 117 / THE STEP-DAUGHTER I2I / THE MAGIC ANIMALS 123; lines 5667-5738 confidence: medium

The next tale begins: a fortified town by the sea-shore is ruled by Prince Sane; wise men urge him to marry, no suitable bride is found, and he arms himself, saddles his horse, and travels away.

Prince Sane is told he must marry; because there is no suitable bride, he saddles his horse, puts on armour, and travels away.
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Caucasian Folk-Tales NOTES ON THE VARIOUS RACES, ETC. / CONTENTS / CONTENTS / CAUCASIAN FOLK-TALES; lines 677-843 confidence: high

The father returns, becomes furious, and tells his son to get out of his sight and never appear again.

After the son releases the red fish, his father angrily orders him out of his sight, and the youth goes away.
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Caucasian Folk-Tales NOTES ON THE VARIOUS RACES, ETC. / CONTENTS / CONTENTS / CAUCASIAN FOLK-TALES; lines 845-941 confidence: medium

The tale of Cinder-Stick begins: a lazy husband sits by the fire poking ashes with a stick; his wife tells him to work or she cannot stay with him.

Cinder-Stick's refusal to work leads his wife to lock him out, after which he leaves home with requested items.
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Caucasian Folk-Tales SARTANKI 103 / IIO FAIRY TALES / BRAVE NASNI III / II2 FAIRY TALES; lines 5224-5302 confidence: high

Tschnara saddles his father’s horse, puts on the mail easily, girds on the dagger, mounts, leaps three hedges, and rides into the wide world.

Tschnara equips himself with horse, mail, and dagger, leaps three hedges, and rides out into the wide world.
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Caucasian Folk-Tales SOSRYQO 193 / SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199; lines 8766-8863 confidence: high

The Narts meet; Urysmag and Sosryqo quarrel about bravery and wives; Sosryqo later repents insulting elders, says he will seek death because of shame, arms himself, mounts, and rides off.

Sosryqo says his shame is unbearable after insulting elders, arms himself, mounts his horse, and rides away seeking death.
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Caucasian Folk-Tales SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199 / THE BIRTH OF SATANA 203; lines 8922-9002 confidence: medium

Urysmag, Chamyts, and Sosryqo of the race of Bera decide to go plundering; at the bridge of the Narts they meet Syfyttar, catch him, and demand a favorable prophecy.

The three men depart on a plundering expedition, receive Syfyttar's prophecy of snow and hunger, proceed, and the snowbound hardship occurs as foretold.
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Caucasian Folk-Tales SUANETIAN VARIANT 253 / ABKHASIAN VARIANT 255 / ABKHASIAN VARIANT 257 / OSSETIAN VARIANT 259; lines 11154-11164 confidence: medium

“We agreed to load up the ship with honey and wax from the stream, and then to follow along the shore always in the same direction.”

The group plans to follow the shore in one direction after loading the ship.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 125 / THE BEAUTIFUL HELENA 127 / THE BEAUTIFUL HELENA 131 / THE BEAUTIFUL HELENA 133; lines 6070-6146 confidence: medium

Sane returns home, tells his people what happened, orders Helena's head exhibited, then searches for the Baraghun brothers by land and by sea, crossing the Black Sea and Mediterranean to a large island.

Sane leaves home, searches for the Baraghun brothers on dry land, then sails across the Black Sea and Mediterranean to a large island.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 127 / THE BEAUTIFUL HELENA 131 / THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135; lines 6149-6228 confidence: medium

Unable to sleep, Sane pretends to be asleep and sees his restless wife take armour from a trunk, put it on, saddle her horse, and ride through the gate.

On the wedding night the young wife secretly puts on armour, saddles her horse, and rides out through the gate into the wide world.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 127 / THE BEAUTIFUL HELENA 131 / THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135; lines 6149-6228 confidence: medium

Sane arms himself, follows his wife unseen in the darkness, and reaches a deep gorge where many armed men are assembled; he mingles with them unnoticed.

Sane arms himself and follows his wife in the dark without being detected.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 131 / THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135 / THE BEAUTIFUL HELENA 137; lines 6355-6385 confidence: high

The five eldest sons of the King of Schura set out to look for her, pass through a wood, find Kitschiiw lying under a tree, and tell him his bride has disappeared.

The brothers set out to look for the princess, propose going together to rescue her, and gather horses, weapons, and provender for the journey.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135 / THE BEAUTIFUL HELENA 137 / KITSCHUW I4I; lines 6388-6462 confidence: medium

Kitschüw suddenly says he must leave, asks his bride to wait three years, three days, three hours, and three minutes, tells his mother, refuses Aslan’s company, and sets out alone.

Kitschüw suddenly leaves alone and asks his bride to wait three years, three days, three hours, and three minutes.
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Caucasian Folk-Tales THE BIRTH OF BATRAS 185 / THE DEATH OF CHAMYTS 187 / GOD SLAYS BATRAS 189 / SOSRYQO 193; lines 8528-8610 confidence: medium

The youths’ mother says Eltaghan, son of Kutsyg, lives on the Field of Chasma behind the Black Sea, has a golden skull, and should be killed and scalped for a fur-cape collar.

The youths’ mother directs Sosryqo to Eltaghan beyond the Black Sea and challenges him to kill Eltaghan; Sosryqo resolves to go.
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Caucasian Folk-Tales THE BIRTH OF SATANA 203 / URYSMAG, CHAMYTS, SOSRYQO 205 / URYSMAG, CHAMYTS, SOSRYQO 207 / ETSEMEJ, SON OF ETSEJ 209; lines 9160-9231 confidence: high

Before daybreak Etsemej says duty calls him to avenge his father; his mother weeps and warns him, but he leaves, mounts the horse, and eventually subdues its violent racing and rearing.

Etsemej bids farewell before daybreak, states his duty to avenge his father, and leaves while his mother weeps and fears his death.
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Caucasian Folk-Tales THE CHEATED FOX 165 / THE DONKEY AND THE CAMEL 167 / THE BEAR, WOLF AND FOX 169 / THE HARE AND THE LION 171; lines 7620-7710 confidence: medium

A new tale begins: during a great famine in Daghestan, a fox without food decides to go to Schirwan.

The fox leaves famine-stricken Daghestan for Schirwan, which he describes as a place of food abundance.
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Caucasian Folk-Tales THE COURAGEOUS DAUGHTER 117 / THE STEP-DAUGHTER I2I / THE MAGIC ANIMALS 123 / THE BEAUTIFUL HELENA 125; lines 5741-5816 confidence: medium

Sane searches many lands for a bride, finds the beautiful Helena in a distant castle, marries her, takes her home, and holds a feast.

Sane travels through many countries and social settings searching for the bride he seeks.
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Caucasian Folk-Tales THE COURAGEOUS DAUGHTER 117 / THE STEP-DAUGHTER I2I / THE MAGIC ANIMALS 123 / THE BEAUTIFUL HELENA 125; lines 5741-5816 confidence: high

"every young husband must leave his wife after a fortnight to go away and travel for a whole year"

A custom requires every young husband to leave his wife after a fortnight and travel for a whole year; Sane complies.
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Caucasian Folk-Tales THE DREAMER 19 / THE DREAMER 2I / THE DREAMER 23 / THE EARTH WILL HAVE ITS OWN 25; lines 1779-1855 confidence: high

A widow's son asks why he has no father; his mother says the father is dead, will not return, and that all people must die and be buried in the earth; the boy decides to seek a place where there is no death.

The boy leaves home despite his mother's objections in order to search for a place where death does not exist.
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Caucasian Folk-Tales THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97 / THE RED FISH IOI / SARTANKI 103; lines 4991-5136 confidence: medium

The king’s son proposes that he and the princess run away; she obtains three days’ hunting permission, meets him and Bald-pate in the wood, and all three ride toward his home.

The prince states that Sartanki’s father will not give her willingly, and Sartanki leaves under cover of a hunting trip.
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Caucasian Folk-Tales THE FAITHFUL SERVANT 97 / THE RED FISH IOI / SARTANKI 103 / IIO FAIRY TALES; lines 5139-5179 confidence: medium

Näsni takes a sabre, accidentally kills three flies, has it inscribed with a claim of slaying sixty-three Narts from Erchustoj, and sets out with flour.

Näsni sets out travelling and enters a land where the Nart brothers question who has dared to penetrate their country.
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Caucasian Folk-Tales THE FIRE-HORSE 151 / THE FIRE-HORSE 153 / THE FAITHFUL SON 155 / THE FAITHFUL SON 157; lines 7027-7096 confidence: high

The son says he must find “the maiden whose picture that is” and will not leave without her.

The son vows to find the maiden in the picture and is equipped and taken toward the country where the Chan's daughter lives.
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Caucasian Folk-Tales THE HELPFUL RAM 149 / THE FIRE-HORSE 151 / THE FIRE-HORSE 153 / THE FAITHFUL SON 155; lines 6951-7024 confidence: medium

With money for only one more pilaw, the son watches, sees a woman take the dish from the stable corner, follows her, and reaches a place inhabited only by Djinns.

After seeing the woman take the pilaw, the son follows her from the stable to a place inhabited only by Djinns and into a splendid castle.
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Caucasian Folk-Tales THE MASTER AND HIS PUPILS 13 / THE MASTER AND HIS PUPILS 15 / THE DREAMER . 17 / THE DREAMER 19; lines 1503-1593 confidence: medium

The King of the West rejoices and gives his daughter to the Dreamer; after a short time together, the Dreamer sets out to make war on the King of the East.

Soon after marriage, the Dreamer sets out to make war on the King of the East.
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Caucasian Folk-Tales THE ROSE OF PARADISE 31 / THE ROSE OF PARADISE 33 / THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37; lines 2282-2351 confidence: high

A third and more beautiful church is inspected; the old man says it lacks a cock and a hen nightingale, and the king turns back without entering.

After the church is still judged incomplete because it lacks a cock and hen nightingale, the king’s son becomes sorrowful and leaves the country.
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Caucasian Folk-Tales THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43; lines 2503-2574 confidence: medium

A new tale begins with a man who has three daughters, a dead first wife, and a wicked stepmother who says she will stay only if he drives the daughters away.

The wicked stepmother demands that the father drive away his three daughters, leading him to devise an outing away from home.
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Caucasian Folk-Tales THE STEP-DAUGHTER I2I / THE MAGIC ANIMALS 123 / THE BEAUTIFUL HELENA 125 / THE BEAUTIFUL HELENA 127; lines 5819-5945 confidence: medium

Helena goes down to the shore with her women, steps into the water unaware of the plan, and the merchant appears in a little boat and invites her to glide in the shade.

Helena is taken from a bathing place into the merchant’s boat, which sails to his ship; the narrator later calls the event a kidnapping, while also noting Helena’s emotional turn toward her lover.
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Caucasian Folk-Tales THE STEP-DAUGHTER I2I / THE MAGIC ANIMALS 123 / THE BEAUTIFUL HELENA 125 / THE BEAUTIFUL HELENA 127; lines 5947-5980 confidence: high

Sane equips a ship, sails away, completes a long voyage, sees distant mountains, and expects news in a foreign land.

Sane equips a ship, sails away after a long voyage, and travels to a foreign land to obtain needed news.
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Caucasian Folk-Tales THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49 / BUKUTSCHICHAN JI / BUKUTSCHICHAN 73; lines 3628-3784 confidence: high

The sons hear of a southern king’s daughter who will marry only the one who overcomes her in single combat; the eldest equips himself, mounts a horse, says farewell, and sets out.

The eldest brother equips himself, mounts a horse, says farewell to his brothers, and travels to seek the combat bride.
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Caucasian Folk-Tales THE VIRGIN QUEEN 87 / THE VIRGIN QUEEN 89 / ARSUMAN 93 / THE FAITHFUL SERVANT 95; lines 4547-4618 confidence: medium

The servant is useful and clever; the prince prepares a journey with merchants, learns of a dangerous short road where travelers disappear, and follows the servant's advice to take it despite objections.

The servant is described as useful and clever, persuades the prince to take the dangerous short road, and the party reaches its destination safely.
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Caucasian Folk-Tales THE VIRGIN QUEEN 87 / THE VIRGIN QUEEN 89 / ARSUMAN 93 / THE FAITHFUL SERVANT 95; lines 4547-4618 confidence: medium

The servant is useful and clever; the prince prepares a journey with merchants, learns of a dangerous short road where travelers disappear, and follows the servant's advice to take it despite objections.

The short road is said to cause travelers to disappear, yet the prince's party takes it while the servant keeps watch and arrives safely.
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Caucasian Folk-Tales THE VIRGIN QUEEN 89 / ARSUMAN 93 / THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97; lines 4621-4751 confidence: medium

When the servant’s year ends, he refuses to stay, goes with the prince to the graveyard, sees light shining from a fresh grave, lies down in it, and the grave fits him exactly.

When his service term ends, the servant refuses to stay, enters a shining fresh grave, gives final instructions, and the grave closes over him.
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Caucasian Folk-Tales THE VIRGIN QUEEN 89 / ARSUMAN 93 / THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97; lines 4753-4775 confidence: high

The king’s son says farewell to his mother, goes abroad, sees an unknown man on the road, and keeps him at a distance according to his mother’s instruction.

The prince says farewell to his mother and goes abroad at the start of the passage.
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Caucasian Folk-Tales URYSMAG, CHAMYTS, SOSRYQO 205 / URYSMAG, CHAMYTS, SOSRYQO 207 / ETSEMEJ, SON OF ETSEJ 209 / ETSEMEJ, SON OF ETSEJ 211; lines 9234-9306 confidence: high

Etsemej says he will leave early in the morning and asks the princess to wait with her army, not interfere, and trust him; she agrees to leave the matter to him.

Etsemej tells his aunt and her army to wait and not interfere, then leaves at dawn on horseback.
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Caucasian Folk-Tales URYSMAG, CHAMYTS, SOSRYQO 207 / ETSEMEJ, SON OF ETSEJ 209 / ETSEMEJ, SON OF ETSEJ 211 / ETSEMEJ, SON OF ETSEJ 213; lines 9309-9378 confidence: medium

Etsemej says he will fight Kuba while his aunt drives the herd home; the princess obeys sadly and calls his course dangerous renown and a task of filial piety.

Etsemej sends his aunt home with the herd but chooses to stay and fight Kuba; the princess calls the course dangerous and filial.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A 2 1 / PLATE IV / QUEEN / QUEEN; lines 4868-4972 confidence: high

Solomon dreams of a brilliant Sun descending from heaven, shining over Israel, then withdrawing to Ethiopia to shine there forever; he then sees another stronger light or Sun descend in Judah.

Solomon's dream shows a brilliant Sun descending over Israel, withdrawing, and flying to Ethiopia where it shines forever.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A 2 1 / PLATE IV / QUEEN / QUEEN; lines 4974-4997 confidence: high

“Dismiss me, and let me depart to my own country.”

The Queen asks to depart to her own country, and Solomon provides goods and transport for that departure.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7177-7306 confidence: medium

Solomon enters his tent, weeps bitterly, and asks God whether He wills to take away the Tabernacle of the Covenant in Solomon’s days.

Solomon laments that the Tabernacle, Zion, or “our Lady” has been taken away, and that light, honour, majesty, and life have been removed from his people and given to others.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7416-7544 confidence: high

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

The elders say Zion dwells only by God's Will, recount her capture by the Philistines, and then describe her return to her place.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7547-7596 confidence: high

If God and Zion willed her going to Ethiopia, no one could prevent her; she went by her own will and will return by her own will if God pleases, and if she does not return it is God’s good pleasure.

Zion’s going to Ethiopia and possible return are framed as acts dependent on her own will and God’s pleasure.
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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 3914-4038 confidence: high

God says Abraham’s kinsmen are evil or rebellious and have rejected true divinity; He commands Abraham to leave his fathers’ land for a land God will show and give to his seed.

God commands Abraham to leave the land of his fathers for a land that God will show him and give to his seed; Abraham departs with Sarah and leaves his kin.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1260-1369 confidence: medium

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

The passage says the spiritual and heavenly Zion came of its own free will from Jerusalem to Ethiopia, and that Ethiopia was chosen as its new home.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1372-1489 confidence: medium

Menyelek recognizes Rehoboam as Solomon's successor, asks to depart, and Solomon arranges companions and a duplicate Jewish kingdom in Ethiopia.

Menyelek leaves Jerusalem with companions and returns to his mother's capital, where he and Tabernacle Zion are received with rejoicing.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1492-1609 confidence: high

God wills that the kingdom of David and Solomon be transferred to Abyssinia and stirs the Queen to journey to Jerusalem to hear Solomon's wisdom; the passage cites the Queen of the South saying and notes Luke xi, 31, I Kings x, 1, and 2 Chron. ix, 1.

The Queen is stirred by God to journey from Abyssinia to Jerusalem to hear Solomon's wisdom, and the passage cites the Queen of the South saying.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1729-1848 confidence: medium

The Queen becomes pregnant, asks what to do with Solomon's child, and receives his instruction to send a grown male child to him. Solomon gives her his ring as proof, invokes God as witness, says he will make the son king and send him back, and they part as she returns to her country.

After conception and the covenant about the child, the Queen takes farewell and sets out with her retinue to return to her own country and kingdom.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1964-2078 confidence: medium

The young man asks Solomon for the Tabernacle rather than gold or silver, describing it as protection for his journey and support for his kingdom and soldiers; Solomon replies that God's will would make it easy but asks not to be informed or farewelled because he may have to swear truthfully.

Solomon says the act will be easy if it is God's will, and the narrator says the departure with the Tabernacle happened by the Dispensation of God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 5617-5732 confidence: medium

The speaker says Solomon’s seed will become three heads of kingdoms, that priests and laws will be sent, that the nations will praise God, and that the young man should be made king and sent with children of wealthy and high-positioned people.

The young king and the children of nobles are to be sent away to Ethiopia, where they will reign, dwell, and continue with their descendants.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 5941-6097 confidence: medium

The city rejoices because the King has made his son king and appointed him over another territory, but sorrows because the King commands that children called firstborn be given.

Children called firstborn and named sons of officials are appointed to be sent away and given to David, King of Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 6099-6164 confidence: high

Preparations are made to depart; Ethiopian nobles rejoice, Israelite nobles grieve, and the firstborn sons of Israelite nobles are given to rule Ethiopia with Solomon's firstborn son while they weep with kin.

The passage begins with preparations to set out and describes the firstborn sons of Israelite nobles being sent to Ethiopia to rule with Solomon's son, accompanied by weeping kin.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6316-6433 confidence: medium

Azaryas describes paying a carpenter for planks, giving a raft explanation for sea travel, setting and draping the framework in Zion's habitation, taking Zion, hiding it in a hole, and not telling the king until they have travelled far.

David asks to depart to his own country with Solomon's gifts, while the surrounding plan concerns removal of Zion and the Tabernacle from Jerusalem.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6436-6542 confidence: high

The King of Ethiopia asks his father to bless him before departure; the father blesses him by invoking the Lord, David, Abraham, Isaac, and Jacob, and wishes numerous seed, dominion, virtues, and victory.

The King of Ethiopia seeks a paternal blessing before departure; the blessing invokes David, Abraham, Isaac, and Jacob, promises numerous seed, dominion, virtues, victory, and the guidance of Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6544-6642 confidence: high

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

The departure of the caravan and noble sons causes widespread lamentation among Jerusalem's inhabitants and animals.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6645-6761 confidence: high

The wagons, horses, and mules are loaded for departure, and the company sets out and continues traveling.

The company sets out with wagons and animals while Michael the Archangel leads, protects, and miraculously moves them.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) EGYPT / PLATE / K I4S / K 2 147; lines 9769-9837 confidence: medium

The sons of mighty men say the Queen drew them as servants with Lady Zion like a loaded camel drawn by a small cord, ask not to be rejected as strangers, pledge loyalty in life or death, and declare hope only in the Queen and heavenly Zion.

The sons of mighty men say they have no remaining hope in the country of their birth and place their hope in the Queen and heavenly Zion after being drawn hither as servants.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8588-8709 confidence: high

'Adrami is sent with nobles; a Levite priest named 'Akimihel is given to him; he is placed on the king's mule, acclaimed, anointed with the oil of kingship, commanded to keep the laws, sworn to worship only the God of Israel, blessed, admonished, and accompanied to the sea coast.

'Adrami leaves Israel with nobles, a Levite priest, royal acclamation, anointing, blessing, admonition, and escort to the sea coast.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8840-8963 confidence: high

An Angel of God wakes Karmin and tells him to leave his possessions, save himself, take what riches he can carry, and flee because Manasseh has ordered his beheading and seeks innocent blood.

An Angel of God wakes Karmin and tells him to leave, take what he can carry, and flee into another country.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8840-8963 confidence: high

Karmin rises, takes gold treasure, wakes his wife, two sons, and chosen servants, loads them with valuable possessions, and goes forth by night.

Karmin wakes his wife, sons, and chosen servants, loads them with valuables, and leaves by night.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8840-8963 confidence: high

Karmin sends his wife and sons with two servants to Jerusalem, then travels with two servants to a remote country at three months' distance and arrives at Babylon.

Karmin travels a three-month distance to Babylon, gives Bala'on a gift, tells his story, and receives a habitation.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11192-11311 confidence: high

The angels receive flesh, blood, and human hearts, leave heaven, descend to earth, encounter the dancing, music, and daughters of Cain, and take chosen women as wives in sin.

Angels leave the height of heaven, descend to earth, and the daughters of Cain are later said to have companied with the angels and conceived.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12735-12752 confidence: high

A famine occurred in Canaan; Abraham went down to Egypt and returned with much riches and honour without blemish.

Abraham leaves famine-stricken Canaan, goes down to Egypt, and returns with riches and honour without blemish.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12735-12752 confidence: high

A famine occurred in Canaan; Abraham went down to Egypt and returned with much riches and honour without blemish.

The passage explicitly says the Redeemer acted “in like manner” after recounting Abraham’s descent to Egypt and honoured return.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE II / THE GLORY OF KINGS / A 2 1 / PLATE IV; lines 4309-4419 confidence: high

The Queen is struck dumb with wonder at Tamrin’s words, thinks she will go to Solomon, and weeps with pleasure at what she has heard.

The Queen hears of Solomon’s wisdom, desires to hear it directly, and is moved to undertake a difficult journey toward him.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE II / THE GLORY OF KINGS / A 2 1 / PLATE IV; lines 4422-4539 confidence: high

The Queen desires to go to Jerusalem to hear Solomon's wisdom; her attendants pledge loyalty; she prepares a large caravan and travels with confidence in God.

The Queen sets out for Jerusalem specifically to hear Solomon's wisdom.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE IV / QUEEN / QUEEN / QUEEN; lines 4999-5028 confidence: high

The Queen rejoices and departs; the King sets her on her way with pomp, and Solomon takes her aside so they may be alone.

The Queen departs, and Solomon gives her a ring as a remembrance and as a future sign for any child conceived from them.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 7932-8028 confidence: medium

Joseph son of Jacob is called a symbol of Solomon; his brothers sold him into Egypt, famine followed, and Joseph delivered his kin and gave them a habitation in Goshen while king under Pharaoh.

Joseph is sold into Egypt and later calls and delivers his kin from famine, giving them a habitation in Goshen.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8030-8140 confidence: high

Moses brings kinsmen out of Egyptian servitude and works ten plagues; the Saviour from the addressee’s seed will bring the addressed people from Sheol and work ten miracles for life.

Moses’ liberation from Egypt, sea passage, drowning of Pharaoh, manna, and desert preservation are presented as direct analogues for the Saviour’s liberation from Sheol and post-resurrection blessed dwelling.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XVI / H 2 115 / I 2 131 / EGYPT; lines 9359-9482 confidence: high

Abraham and Sarah discuss childlessness; famine in Canaan follows; Abraham has spent his possessions in charity; he asks Sarah to go with him to Egypt to avoid death by famine, and she agrees.

Famine in Canaan causes Abraham and Sarah to travel to Egypt to save themselves from death by famine.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 6973-7094 confidence: medium

The Sea of Eritrea and Ethiopians rejoice with greater joy than Israel when coming out of Egypt; the party arrives opposite Mount Sinai, dwells in Kades, and angels, spirit creatures, and earthly people sing praises with psalms and tambourines.

Zion travels with the Ethiopian party, reaches the border of Ethiopia without tribulation, and the journey is attributed to heaven and Michael the Archangel.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 7097-7174 confidence: high

Egyptians say the Ethiopians traveled "swiftly in wagons, like the angels" and were "swifter than the eagles."

Multiple witnesses describe the Ethiopian travelers as moving in wagons suspended in the air, above the winds, and like angels or heavenly beings.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 7097-7174 confidence: high

Zadok recovers; Solomon orders soldiers to search for fugitives because of the theft, follows the Ethiopian road, and sends horsemen ahead.

Solomon follows the road of the Ethiopian men, sends mounted horsemen, questions witnesses, and asks about the departure of his son.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PREFACE / CONTENTS / XXII. / LIST OF PLATES; lines 699-781 confidence: medium

The list names Simeon carrying Christ, the Slaughter of the Innocents, and the Virgin and Child with Joseph fleeing to Egypt.

The plate titles place the Slaughter of the Innocents near the Virgin and Child and Joseph fleeing to Egypt.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / HER OWN COUNTRY / COUNTRY / PLATE VII I; lines 5483-5598 confidence: high

Solomon’s son says people love their native country, that Solomon’s rich foods and country do not satisfy him, and that the mountains of his mother’s land where he was born are better to him.

The son repeatedly says he cannot remain with Solomon and must return to his mother and native country, despite Solomon’s questioning and offers.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / HER OWN COUNTRY / COUNTRY; lines 5167-5283 confidence: medium

Solomon asks where the visitor wishes to go; the spies say the group came from Candace and Ethiopia and is going to Judah to King Solomon. Solomon is perturbed and glad; the passage notes a seven-year-old son named Iyorbe'am/Rehoboam.

The young man travels from Ethiopia toward Judah to Solomon and expresses hope that the Lord will show him the king and bring him back safely to his mother and country.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / QUEEN / HER OWN COUNTRY; lines 5030-5165 confidence: high

Bayna-Lehkem at twelve asks who his father is; boys answer Solomon; the Queen initially says she is both father and mother, then says the father's country is far and the road difficult.

Bayna-Lehkem asks about his father, announces that he will see Solomon's face and come back, and the Queen arranges an escort with instructions to bring him home.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) THE GLORY OF KINGS / A 2 1 / PLATE IV / QUEEN; lines 4645-4778 confidence: medium

After six months the Queen sends word that she wishes to return to her own country for the sake of her people and asks that what she heard bear fruit.

After six months the Queen announces that she wishes to return to her own country for the sake of her people.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 67-179 confidence: medium

The passage says Isaac approved Menyelek's means of obtaining the Ark, viewed the removal of Zion's tabernacle as God's will, held that the Jews were unworthy custodians, and says the Ark wished to depart; Ethiopia stretched out her hands to God, and God went with the Ark to preside over Menyelek's kingdom.

The passage says the Jews were judged unworthy custodians, that the Ark wished to depart, and that God went with the Ark to Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) WITH THE CHILDREN OF THE NOBLES / D 2 SI / PLITE.X / A PLAN; lines 6241-6314 confidence: high

The children of the nobles of Israel are commanded to depart with the king's son and say they have left homeland, birthplace, kin, and city.

The group, forced to depart, proposes and then swears a secret covenant of mutual loyalty and secrecy.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) WITH THE CHILDREN OF THE NOBLES / D 2 SI / PLITE.X / A PLAN; lines 6241-6314 confidence: medium

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

The group intends to depart with Zion after she is committed to their care and expects her to arrive with them in Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2134-2233 confidence: medium

Balkis decides to go to Solomon to submit, locks her throne in a guarded strong fortress, and sets out for Jerusalem with a large army.

Balkis leaves after locking up her throne and travels toward Jerusalem with a large army to tender submission.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2354-2474 confidence: medium

The people say they will not be ruled by two chiefs; Menyelek advises Solomon to send him away only if the people send their first-born sons with him to Abyssinia, and they agree.

Menyelek’s departure to Abyssinia is tied to the people sending their first-born sons with him.
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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

Tamrin returns and describes Solomon’s power, wisdom, and magnificence; the Queen desires to see and imbibe his wisdom and leaves for Jerusalem with many loaded animals.

Tamrin’s report causes the Queen to desire Solomon’s wisdom and travel from her kingdom to Jerusalem, where she marvels at his knowledge.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2717-2836 confidence: medium

A sun departs from Israel to Ethiopia; a brighter Sun is rejected, destroyed, buried, rises again, and ascends; Solomon interprets the sun’s departure as the departure of God.

The passage states that the sun’s departure from Israel typified the departure of God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2838-2947 confidence: medium

The wagons are loaded; Archangel Michael leads the way, cuts a path, shelters the company from heat, and people, animals, and wagons are carried above the ground with the speed of the bat and eagle.

Archangel Michael leads the company, shelters them, and the travelers and wagons move above the ground with extraordinary speed, reaching distant stations quickly.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2838-2947 confidence: medium

Solomon cannot keep Bayna-Lehkem in Jerusalem, summons the elders, intends to make him king of Ethiopia, and asks for their eldest sons to accompany him and found a Jewish colony and kingdom.

The elders’ eldest sons are sent with Bayna-Lehkem to Ethiopia to found a Jewish colony and kingdom, though their families grieve.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4384-4494 confidence: low

In Oraibi/Achamali the Pookongs live with their grandmother Spider Woman; they hear the Lalakontu will dance at Shongopavi, ask to watch, receive hurushuki food from Spider Woman because they may not be invited to eat, and leave with feathered arrows and corn-husk wheels.

The Pookongs ask to go watch a dance, receive food from Spider Woman, and leave with their arrows and corn-husk wheels.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4889-4983 confidence: high

The younger brother runs home and tells his father that a beautiful maiden drew his brother up to the bluff; the father says someone dangerous lives there.

The younger brother leaves home to seek aid, moving from his father to the Pookonghoyas, Mole, Storm, and finally toward the Snake people.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4889-4983 confidence: medium

Pookong's wife bears a son; Pookong makes him a bow and arrows; the son shoots and kills Orafbi children, angering the Orafbi, who say Pookong should not live in the village.

Pookong's son kills Orafbi children; the Orafbi demand that Pookong leave, and Pookong returns to his own home with the child.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5538-5622 confidence: high

He tells his parents not to worry if they do not see him; later he says he will go back, takes medicine at night, sleeps, is found dead, and is buried below Kuivo.

The young man announces he will go back, takes medicine, sleeps, and is then dead.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5808-5897 confidence: medium

The section 'Skeleton Woman and the Hunter' begins: long ago at Mishongnovi lived the poor youth Kochailap Tiyo, Fire-Keeping-Up-Youth, who sat in a kiva corner and slept on discarded impure wool scraps.

Kochailap Tiyo lacks proper gear, is outfitted and instructed by older men, goes hunting for the first time, kills his first game, and then enters a night encounter away from the village.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6130-6208 confidence: medium

A crying figure approaches the village; people say it may be a coyote, wolf, or Skeleton, then see in the camp-fire light that it is a Skeleton and fearfully decide to flee.

The K6honino flee after recognizing the Skeleton, then go westward, ascend a steep bluff, and settle near Green Bluff.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12637-12739 confidence: high

Two villages are described; their inhabitants had moved because the Utes harassed and warred upon them, and in the sixth year enemies were seen camping nearby. Chiefs told young men to investigate.

After attack and abduction, the people refuse to remain in their villages, pack their goods, form a line, and relocate to Orafbi.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12902-12970 confidence: high

The people make a moon symbol from a white buffalo-hide disk with a woman painted on it and throw it eastward into the sky. They then make a decorated sun symbol and cast it upward, bringing warmth and light. The peoples divide and move toward sunrise; a woman makes horses from body scales, her party arrives first, and stars fall.

After the sun rises, people decide to move toward sunrise and divide into White People, Hopi, and Pueblos, with later estrangement and conflict.
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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 13053-13142 confidence: high

A chief's son north of Grand Canyon wonders where water goes, tells his father he will examine it, makes a boat, carries bahos and food, and floats to the ocean and an island.

The young man leaves his home to examine where water goes, traveling by boat or box down river or water.
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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 13053-13142 confidence: medium

In 'The Wanderings of the Bear Clan,' Bear people leave sipahpuvi, separate, reach the Little Colorado River, and related groups take names from a dead bear, its skin, mice, blue-birds, spider-webs, a skull vessel, and ants.

Bear people leave sipahpuvi, move through several places, arrive at Shongopavi, and bring the Blue Flute cult and Katcinas.
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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

Under-world people become contentious and kill a chief's son; the chief sends M6tsni, who finds an opening; pine and reed are planted, Horn people climb first, and Mocking-bird distributes languages.

After the emergence, Mocking-bird distributes languages, groups set out on different routes, and later groups receive clan names from incidents.
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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 13307-13393 confidence: high

Kokoshori, described as stealing Hopi children, pities a crying child and takes it on his back to Kishiwu, where Katcinas welcome and feed it; the child and parents become homesick.

Kokoshori takes the child to Kishiwu, Katcinas feed the child, then return the child with food during heavy rain and distribute food to the 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 13307-13393 confidence: medium

Afterward the people lack meat; the maiden becomes homesick for Kishiwu, dies, and is now living at Kishiwu.

The child or maiden becomes homesick for Kishiwu, dies, and is said to live at Kishiwu.
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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 14044-14140 confidence: medium

An earthquake at Oraibi frightens people into running north; a blind man and a cripple call to each other, and the cripple suggests that the blind man carry him while he shows the way.

The blind man and cripple flee after the earthquake by combining abilities: one carries and the other guides.
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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 15106-15191 confidence: medium

Two northeastern villages are harassed by Utes or enemies; enemies later attack, capture women and maidens, escape, and the inhabitants pack their belongings and go in line to Orafbi, where they are admitted and continue to live.

After enemy attacks and captures, the inhabitants pack their belongings, go in line to Orafbi, are admitted, and continue to live there.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 10277-10376 confidence: medium

A very heavy snow covers the ground; Locusts live in a deep opening in the earth at Ttivanashavi, and around their house there is no snow though deep snow lies elsewhere; many Hopi freeze to death.

During a snow that kills many Hopi and endangers children, the Snake chief sends the Sand Rattlesnake toward the Locusts at Ttivanashavi, but the messenger returns before arriving.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 10378-10441 confidence: medium

The chief calls on the Bull-snake as brave; the Bull-snake puts on a snake costume, travels through snow, becomes tired and cold, and returns.

The Bull-snake fails to reach the Locusts, but the Racer completes the journey, petitions for help, and returns with news of aid.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 8432-8529 confidence: medium

Rooster thinks about whom to ask for assistance and courage, then leaves the village, descends the mesa, runs northwest, and rests at Bow Mound near a bého shrine.

Rooster leaves the village to seek assistance and courage, enters hidden places through shrine and rock openings, and receives food and aid.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 9422-9537 confidence: medium

During the night Turkey mother says they should flee because Coyote will be angry; she sends her children to the San Francisco Mountains, arranges pelts and blankets to resemble sleeping children, and follows them.

Turkey mother expects Coyote to be angry, sends her children away, disguises their absence, and follows them.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3333-3455 confidence: medium

The Hototo Katcina approaches the woman outside the village, tells her to go with him, and she consents; they descend the mesa and go southward to Shongopavi.

After the woman goes away with Hototo Katcina, the Circle Katcina and the two children decide to find her and trace her toward Silcikvu.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3564-3689 confidence: high

Kokoshori is said to steal Hopi children; a Shongopavi mother going for water throws a stone back toward her crying little girl, and Kokoshori pities the child and invites her to his house.

Kokoshori carries the crying girl away from Shongopavi to Kishiwu, where Katcinas feed her and she grows quickly.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3795-3897 confidence: medium

The couple lives in the village, and because the young man is a Katcina it rains and there is much to eat; after his wife goes astray, he becomes angry, leaves, and afterward it rains less and the people become poor.

The young man is identified as a Katcina; while he lives with his bride in the village, rain and food are abundant, and after anger and departure, rain and prosperity decrease.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7858-7934 confidence: medium

On the fourth day he travels to the lake again, turns right westward to investigate those reported to be bad, kicks his ball before him, and the ball drops into a kiva.

The young man turns westward to see who lives in the place reported to be bad and enters the sequence that leads to his capture.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8019-8110 confidence: medium

On the fifth day the bird brings no corn; the boy draws it out in its made form and tells it to go south to find their parents and bring food.

The boy tells the living bird to go south to hunt for the children’s father and mother and bring food.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1039-1137 confidence: high

After the sun is created, people are happy in warmth and light; chiefs meet and propose moving eastward by different routes toward the place where the sun rises.

Chiefs direct parties to move away by separate routes toward the place where the sun rises.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1039-1137 confidence: high

People once lived down below in good conditions with rain, growth, and blossoms; after chiefs and people became bad, rain stopped, crops were small, winds blew, and people became sick.

The lower world changes from fertile and good to drought, illness, wrongdoing, sorcery, and contention, after which chiefs begin planning escape.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1139-1215 confidence: medium

The chiefs tell Tohcha that their children are not good-hearted, that life below is troubled, and that they want it to go upward to look for someone kind and good.

The chiefs say they will go up if someone kind and good is found; after Motsni reports Skeleton's welcome, they are happy and decide to go.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1218-1306 confidence: high

People from many groups, except the Zuni and Kohonino, are distinguished by heart condition; the chief tells them to be ready to leave after four days, and selected friends are secretly told.

A morally selected group leaves the lower world by climbing a reed, led by chiefs, while others are prevented from ascending.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1309-1400 confidence: high

The chief and his elder brother agree that the elder brother will go ahead toward the sunrise, touch the sun with his forehead, remain where the sun rises, and look back toward the Hopi settlement.

The parties are ready to start, form groups under chiefs, travel eastward, stop at places, and scatter over the country.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1501-1601 confidence: high

In the origin account, people live down the sipapu in the under-world; the Bear chief’s wife dances the Butterfly dance, angering the Bear chief, while the Spider clan also has a chief.

People live below the sipapu, pathfinders locate an opening above, and chiefs and clans come out in sequence.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1501-1601 confidence: high

The Bear clan speaks for going south, the Spider clan for going north; the Spider clan gets the larger crowd and goes northward.

Bear and Spider clans choose different directions, with the Spider clan going north and the Bear clan associated with the south.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1501-1601 confidence: medium

The Spider clan travels north to the country where the North Old Man lives; the chief brings the Blue Flutes cult and altar, sings and flutes for the crops, but cold destroys them as ears develop.

The Spider clan plants crops in the north, but cold and frost repeatedly destroy them, causing the people to leave southward.
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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: high

The Spider people stop at ten places, are harassed by people along the water, arrive where the sun rises and the Americans live, become friends, plant, and stay three years while children learn some language.

Both Spider and Bear migration accounts include repeated stops, including the number ten, before contact with the Americans in the east and westward movement toward Hopi settlements.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1706-1799 confidence: medium

At Tokonavi, north of the Grand Canyon, people live by the river and are said not yet to be Snake people. The chief's son wonders where the water goes; his father consents to his journey and instructs him to build a closable box and take a long pole or stick.

The young man deliberately enters a closable box and travels by water from Tokonavi to the ocean to investigate where the water goes.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1897-1997 confidence: medium

The Snake man and wife travel southeast, find Wälpi on a mesa, ask for admission by promising ceremonial help, are admitted by the chief, and then have human children whose descendants become the Snake clan.

The couple travels southeast, asks to enter Wälpi, and gains admission after promising to assist the people in ceremonies.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1999-2090 confidence: high

The Bear people separate and go ahead after leaving the sipapuni; the note says Hopi tales agree that ancestral groups scattered, traveled eastward, and formed clans during wanderings, though clan tales vary.

The Bear people leave the sipapuni, separate, wander eastward through many places, and the note states that clans were created during such wanderings.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2092-2180 confidence: medium

In the underworld many people become bad, contend, kill people, and kill the chief's son, so the chief decides to move away.

The chief decides the people must move away after contentions, killings, and the death of his son in the underworld.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2182-2268 confidence: medium

Spider clan arrives at Homiqopu spring, remains there, and moves to Chukuvi, where a large spring is at the foot of the mesa.

The passage describes clans moving from one place to another, including the Spider clan's movement through Homiqopu spring to Chukuvi and the Sand clan's later move to Oraibi.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2554-2650 confidence: medium

Young men mistreat people; an old Batki man is mistreated, becomes angry, and reports to the village, crier, and warrior chiefs, who assemble in his house.

The young men’s mistreatment leads the village chief to say that the people will move away from Palatkwapi.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2828-2917 confidence: medium

The eastern village people prepare food, make a food altar east of the village, pass it with the village chief leading, eat portions from it, and depart over ground still muddy from the flood.

The people leave after a flood, prepare food, make a food altar, eat from it, and depart while the ground is still muddy from the flood.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2828-2917 confidence: medium

The serpent tells the children to follow their parents, says he will look after them, and instructs them to cut a piece from his back to give to the chiefs for rain-making use with b£hos paint.

The children set out after their parents and people, carrying food, but become thirsty, hungry, exhausted, and fall asleep under a pine tree.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 3113-3193 confidence: high

The people lived at Hom616vi/Hom61ovi for years, stayed because of good fields, but moved northeast because mosquitos stung children and adults; mosquito names are given, including shfpaulavitu.

The group leaves Hom616vi/Hom61ovi because mosquito stings cause suffering, despite the presence of good fields.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 3196-3312 confidence: high

The Spaniards do not encroach again, but the Shong6pavi chief says they will return to Shupaulavi, frightening many Shupaulavi people into moving to Shong6pavi.

A chief’s warning that the Spaniards will return frightens many Shupaulavi people into leaving their village for Shong6pavi.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 424-513 confidence: medium

The editorial note states that these events are supposed to have happened in the lower world and that later contentions led to emigration from the nether world through the sipapu into this world, related by variant Hopi traditions.

The editorial note says the events are supposed to have happened in the lower world and that later contention led to emigration from the nether world through the sipapu into this world.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 515-600 confidence: medium

The Woman of the west leaves to live in the midst of the ocean in the west; the eastern Huruing Wuhti does the same, and their places are no longer seen.

The east and west deities leave for unseen distant places, and Hopi later deposit prayer offerings while directing wishes and prayers toward them.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 694-776 confidence: medium

The children are brother and sister; Huruing Wuhti says her father the Sun made a beautiful earth, tells them to go east and settle, and names the youth Muyingwa and the maiden Yalioya.

Huruing Wuhti sends created beings eastward or after the others, instructing them to find good land and settle or travel quickly.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 778-873 confidence: high

The people live below amid quarrels and abuse; chiefs council to find another place and send Motsni, who fails, then the Mocking-bird, who finds an exit and reports it.

Quarreling and abuse below lead the chiefs to seek another place to live and organize departure.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 875-958 confidence: high

The under-world contains sorcerers and dangerous people; one comes out. The Mocking-bird's songs are exhausted before all emerge, so those on ladders return while many have already come out and many remain below.

The people come out from the under-world through an opening later called sfpapu, while some remain below.
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The Traditions of the Hopi The Traditions of the Hopi / THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS.; lines 187-421 confidence: medium

Opening entries list an origin myth, Huruing Wuhti and the Sun, coming of the Hopi from the Under-World, and the wanderings of the Hopi.

The contents list titles for the wanderings of the Hopi, the Bear Clan, and the Spider Clan, as well as origin titles for clans and a society.
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japanese

Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 confidence: high

Hidesato, also called Tawara Toda, is introduced as a brave warrior who arms himself with swords, bow, and quiver and sets out seeking adventure.

Hidesato deliberately arms himself and goes out in search of adventures.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 728-854 confidence: medium

The next morning Urashima goes out in his boat, passes the other boats, drifts farther over blue waters, feels unusually happy, and wishes for thousands of years of life like the freed tortoise.

Urashima goes out in his boat, passes the other boats, drifts far over the water, and then encounters the calling tortoise.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 728-854 confidence: medium

The next morning Urashima goes out in his boat, passes the other fishing boats, drifts far over the blue waters, and thinks about wishing for thousands of years of life.

Urashima goes out in his boat, leaves other fishing boats behind, drifts far over the blue waters, and then hears a non-human voice.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 confidence: high

The tortoise asks whether Urashima has seen Rin Gin, the Palace of the Dragon King of the Sea, says it lies far away at the bottom of the sea, and offers to be his guide.

The tortoise serves as guide and mount, taking Urashima down through the sea to the Dragon King’s palace.
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Japanese Fairy Tales PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 396-507 confidence: medium

The old man condemns the cruelty, grieves for Suzume San’s lost tongue and possible suffering, sheds tears, and resolves to look for the sparrow the next day.

After the sparrow is driven away, the old man grieves and sets out the next morning to find it, calling for the tongue-cut sparrow through hills, woods, and bamboo clumps.
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Japanese Fairy Tales PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 396-507 confidence: medium

The old man asks how she could be so cruel, is distressed for Suzume San, weeps after his wife sleeps, and decides to look for the sparrow the next day.

The old man decides to search for the sparrow and sets out over hills and through woods calling for her.
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Japanese Fairy Tales PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 509-612 confidence: medium

The old man reaches a bamboo wood, finds his sparrow waiting, hears her speak, sees that a new tongue has grown, and realizes she is a fairy rather than a common bird.

The old man travels to find the sparrow, enters her hidden home in the bamboo grove, receives a gift, and returns home.
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Japanese Fairy Tales THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA; lines 3614-3738 confidence: medium

At sunset a Buddhist pilgrim priest, walking from shrine to shrine, comes to the plain after losing his way; he is tired, hungry, and seeking lodging in late autumn cold.

The priest loses his way on the haunted plain at sunset and seeks shelter at the cottage.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 confidence: high

“You had better go down to Ryn Gu and tell Ryn Jin, the Dragon King of the Sea, what your trouble is and ask him to find the hook for you.”

The Happy Hunter is instructed to go down to Ryn Gu at the bottom of the sea to ask the Dragon King to find the lost hook, and he departs by sea.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: high

Princess Moonlight tells the old man she came from the moon, will be fetched on the fifteenth day of August, has parents in the moon-world whom she has forgotten, and grieves to leave her foster-parents and earthly home.

Princess Moonlight says she came from the moon and must return; moon beings arrive in a flying chariot to take her back.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: high

On the fifteenth day, the Emperor sends two thousand archers to watch the house, one thousand on the roof and one thousand at the entrances; the bamboo-cutter and his wife hide Princess Moonlight in an inner room.

The Emperor’s archers and household watch are prepared to keep Princess Moonlight, but she says they will be powerless; the moon envoys arrive and the messenger places her in the chariot.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: high

Moon beings in the chariot hold a wonderful coat of wings and a phial of the Elixir of Life; the Princess drinks a little and is stopped from giving the rest to the old man.

Princess Moonlight is taken by moon beings in a chariot that rolls heavenwards toward the moon and disappears among clouds.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: high

Before the robe is placed on her shoulders, the Princess asks to write the Emperor a final good-bye while still in human form; she gives the letter and elixir to the old man for delivery.

The Princess delays the robe of wings long enough to write a farewell to the Emperor while still in human form.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: high

The father is summoned to the capital; the journey is difficult, and the wife anxiously helps him prepare but cannot accompany him because of the distance and her duty to care for the home.

The father is summoned away to the capital, leaves his wife and child at home, and the remaining family speaks of his safe journey and return.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: high

The father is summoned to the capital; the text describes travel from Matsuyama to Kyoto as difficult, with rough roads and long walking distances.

The father is summoned to the capital, prepares for a long and arduous journey, and leaves his wife and child behind.
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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 5705-5811 confidence: medium

Yamato is born as Emperor Keiko's second son, is marked by strength, wisdom, and courage, and at sixteen is commanded by Keiko to subdue outlaw brothers Kumaso and Takeru, who defy law and authority.

Yamato has just reached manhood, receives his father's command, gathers troops, seeks divine protection, and departs for dangerous enemy territory.
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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 5705-5811 confidence: high

The realm is troubled by outlaw brothers Kumaso and Takeru; Keiko orders sixteen-year-old Yamato to subdue them, and Yamato receives the command joyfully and without fear.

Yamato has just reached manhood at sixteen and is sent by his father to subdue rebels, beginning a dangerous expedition.
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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 5926-6019 confidence: high

News of rebellion in the Eastern provinces prompts the King to send an army; Prince Yamato Take offers to lead it, and the King reluctantly agrees because no warrior is as strong or brave.

The King sends the Prince east to subdue rebellion; the Prince leaves the capital and marches at the head of his men.
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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 5926-6019 confidence: high

News arrives of rebellion in the eastern provinces; Yamato Take offers to lead the army, and the King reluctantly agrees because of the prince’s exceptional bravery and strength.

Yamato Take leaves the capital at royal command to lead an army east against rebels.
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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

“This is not the sea! This is only a brook! ... I could jump this if I would.”

The expedition attempts to cross from Idzu to Kadzusa by boat and is endangered by the storm at sea.
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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

Ototachibana leaps into the sea, disappears in the waves, the storm ceases, the sea becomes calm, and the sea gods are said to be appeased.

Yamato Take reaches the opposite shore safely and later attributes this to his wife’s willing sacrifice.
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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: high

The old man explains reciprocal parent-child care; Momotaro requests a favor, asks to leave at once, and promises to come back.

Momotaro asks to leave, promises to come back, receives parental permission, and departs after farewell.
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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: high

Momotaro asks his old father for a request before repaying his kindness; he asks to go away at once, and says he will come back.

Momotaro requests permission to leave his old parents and home in order to attack the devils' island stronghold, promising to return.
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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: high

The party reaches the shore of the North-Eastern Sea, sees no island on the horizon, and the animals are bewildered because they have never seen the sea and do not know how to reach the Island of Devils.

The party reaches the North-Eastern Sea, must cross to the Island of Devils, and travels by ship toward the demons' stronghold.
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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

After traveling through valleys and hills, the party reaches the shore of the North-Eastern Sea; the animals have never seen the sea and wonder how to cross to the Island of Devils.

The party boards a small ship, crosses the sea, watches for the demons’ island, and reaches the castle stronghold of the devils.
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Japanese Fairy Tales THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER / THE JELLY FISH AND THE MONKEY; lines 4941-5079 confidence: medium

The chief steward instructs the jelly fish to befriend a monkey, say he serves the Dragon King, and invite him to the Dragon King's Palace by describing its grandeur and the sea's wonders.

The jelly fish is instructed to win the monkey's trust and entice him to the Dragon King's Palace by describing its wonders.
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Japanese Fairy Tales THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER / THE JELLY FISH AND THE MONKEY; lines 4941-5079 confidence: medium

The jelly fish invites the monkey to come as his guest and guide; the monkey says he cannot swim, and the jelly fish offers to carry him on his back.

The non-swimming monkey is transported over the sea on the jelly fish's back toward the Dragon King's Palace.
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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 7000-7120 confidence: medium

When kitchen firewood runs out, the old man takes an ax to the woods among nearby hills, chops wood through the afternoon, and starts home at dusk.

The old man leaves home for the hills to collect firewood and is then caught in a mountain storm.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: high

Sentaro prays at Jofuku's shrine for seven days; at midnight on the seventh day, the innermost shrine opens and Jofuku appears in a luminous cloud.

Jofuku appears supernaturally, promises to send Sentaro to a deathless country, and gives him a paper crane that grows and flies away with him.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: high

Jofuku says Sentaro is idle and unsuited to hermit life, but will be helped by being sent to the country of Perpetual Life, where people live forever.

Jofuku sends Sentaro to the country of Perpetual Life on a paper crane that grows, rises into the air, and flies over mountains and out to sea.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2373-2477 confidence: high

Sentaro is frightened but grows accustomed to swift flight through the air for thousands of miles on a paper bird that does not need rest or food; Sentaro also needs no nourishment.

Sentaro has come to the country of Perpetual Life to escape dying, carried there over a great distance by the paper crane.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2373-2477 confidence: high

Sentaro becomes accustomed to a swift flight on a paper bird; after several days they reach an island, and the crane folds itself into his pocket.

Sentaro is carried thousands of miles by a paper crane to the country of Perpetual Life.
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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 1577-1695 confidence: medium

Kintoki, a brave soldier in Kyoto, marries, falls into disgrace at Court, is dismissed, dies, and leaves a widow who flees to the Ashigara Mountains; a boy is born there and named Kintaro or the Golden Boy.

After Kintoki's disgrace and death, his widow fears enemies and flees to the Ashigara Mountains, where Kintaro is born.
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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 1577-1695 confidence: medium

Kintoki marries, falls into disgrace, dies, and his widow flees to the Ashigara Mountains, where she gives birth to Kintaro, the Golden Boy.

Kintaro's mother, whose high rank is unknown to local woodcutters, flees to the mountains after her husband's death and raises the child there.
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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

Kintaro’s fate is settled; he leaves for the Capital with the general, Yama-uba hides her grief, and Kintaro promises to build her a home when he becomes a knight wearing two swords.

Kintaro leaves his mother and mountain home with Sadamitsu for the Capital, receiving farewells from his mother and animals.
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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

Kintaro’s mother rejoices at the chance for him to become a samurai, entrusts him to Sadamitsu, and Kintaro exclaims with joy that he will go with the general.

Kintaro leaves his mother and animal companions in the mountains to travel with Sadamitsu to the Capital and enter Lord Raiko’s service.
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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 2053-2152 confidence: medium

In her husband’s absence, the stepmother orders an old servant to take the innocent girl to the Hibari Mountains, the wildest part of the country, and kill her there, using an invented story about preventing family disgrace.

The stepmother orders an old servant to take Hase-Hime to the Hibari Mountains, described as the wildest part of the country, and kill her there.
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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 2053-2152 confidence: medium

Taking advantage of her husband’s absence, Terute orders an old servant to take Hase-Hime to the Hibari Mountains, described as the wildest part of the country, and kill her there.

Terute orders a servant to take Hase-Hime to the Hibari Mountains, the wildest part of the country, and kill her there.
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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 2154-2248 confidence: medium

Katoda obeys outwardly, places Hase-Hime in a palanquin, and takes her to a solitary place in a wild district; Hase-Hime does not protest to her unkind stepmother.

Hase-Hime is transported from home to a solitary wild district and lives in a small cottage in a desolate spot.
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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

Hojo proposes that Watanabe prove the matter by going to the gate himself; Watanabe accepts because he cannot bear being thought afraid.

Watanabe accepts Hojo’s challenge, rides out in dangerous weather, and tests the rumor at the gate to preserve his honor.
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Kwaidan: Stories and Studies of Strange Things A DEAD SECRET / YUKI-ONNA / THE STORY OF AOYAGI / JIU-ROKU-ZAKURA; lines 2186-2285 confidence: medium

Miyata Akinosuké, a gōshi of Yamato, sits under a great ancient cedar in his garden with two fellow-gōshi, becomes very drowsy, lies at the foot of the tree, and begins to dream.

After sleeping under the cedar, Akinosuké dreams of a royal procession, receives a summons from the King of Tokoyo through a vassal, enters a carriage, and begins a journey.
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Kwaidan: Stories and Studies of Strange Things A DEAD SECRET / YUKI-ONNA / THE STORY OF AOYAGI / JIU-ROKU-ZAKURA; lines 2287-2389 confidence: medium

Akinosuké’s carriage stops before a huge two-storied Chinese-style gateway; the kérai announces him, and two noble purple-robed men lead him through a garden to a splendid palace reception-room where refreshments are served.

Akinosuké is transported by carriage to an unfamiliar great gateway and palace, then received by formal attendants.
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Kwaidan: Stories and Studies of Strange Things INTRODUCTION / INTRODUCTION / L. H. / KWAIDAN; lines 314-413 confidence: medium

Hōïchi obeys a samurai-like stranger, takes his biwa, is guided by an iron hand and armed stride, and passes through a large gateway after the call to open it.

Hōïchi is summoned by an armed samurai at night, leaves with his biwa, passes through a gate into an unfamiliar destination, and is fetched again the following night.
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Kwaidan: Stories and Studies of Strange Things OF A MIRROR AND A BELL / JIKININKI / MUJINA / ROKURO-KUBI; lines 1306-1399 confidence: high

Isogai is introduced as a skilled samurai in Lord Kikuji’s service; after Kikuji’s house falls, he remains loyal, gives up the world, cuts his hair, and becomes the traveling priest Kwairyō.

The samurai gives up the world, cuts off his hair, takes a Buddhist priestly name, and begins journeys to preach in dangerous places.
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Kwaidan: Stories and Studies of Strange Things RIKI-BAKA / HI-MAWARI / INSECT STUDIES / BUTTERFLIES; lines 2732-2831 confidence: high

In Japanese belief, a butterfly may be the soul of a dead person as well as of a living person; souls take butterfly shape to announce final departure from the body, so butterflies entering a house should be kindly treated.

The passage states that souls take butterfly shape to announce final departure from the body and that a butterfly may be the soul of a dead person.
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Kwaidan: Stories and Studies of Strange Things ROKURO-KUBI / A DEAD SECRET / YUKI-ONNA / THE STORY OF AOYAGI; lines 1877-1980 confidence: high

At about twenty, Tomotada is sent on a private mission to Hosokawa Masamoto in Kyōto and obtains permission to visit his widowed mother on the way through Echizen.

Tomotada leaves on a private mission and enters a difficult winter mountain journey.
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Kwaidan: Stories and Studies of Strange Things ROKURO-KUBI / A DEAD SECRET / YUKI-ONNA / THE STORY OF AOYAGI; lines 1983-2076 confidence: high

Tomotada fails to persuade the old people to accept a present, decides to take Aoyagi, places her on his horse, and says farewell; the father expresses gratitude and trust.

After gaining permission, Tomotada places Aoyagi on his horse and leaves with her.
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Kwaidan: Stories and Studies of Strange Things ROKURO-KUBI / A DEAD SECRET / YUKI-ONNA / THE STORY OF AOYAGI; lines 2078-2184 confidence: medium

Tomotada shaves his head, takes Buddhist vows, becomes an itinerant priest, travels through the provinces, and prays for Aoyagi’s soul at holy places.

After Aoyagi’s disappearance, Tomotada shaves his head, takes Buddhist vows, travels through the provinces, and offers prayers for her soul.
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Kwaidan: Stories and Studies of Strange Things THE STORY OF AOYAGI / JIU-ROKU-ZAKURA / RIKI-BAKA / HI-MAWARI; lines 2534-2653 confidence: medium

They find pine-cones rather than fairy-rings, and the narrator tells an old Welsh story of a man who slept inside a fairy-ring, disappeared for seven years, and would not eat or speak after rescue.

The embedded Welsh story features a man who sleeps inside a fairy-ring, disappears for seven years, and is altered after rescue.
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native american california

Creation Myths of Primitive America BY JEREMIAH CURTIN. / CONTENTS. / RUSSIAN MYTHS / AND FOLK-TALES.; lines 22287-22312 confidence: medium

"Go to the Verge of Destruction and bring ... back Shmat-Razum."

A title commands going to the Verge of Destruction and bringing back Shmat-Razum.
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Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 258-392 confidence: medium

The small number of former people who did not quarrel remain harmonious, leave the earth, sail westward past the line where sky touches earth, and live beyond or in upper regions in happiness and agreement.

The non-quarreling remnant leaves earth, sails westward beyond the sky-earth line, and may withdraw to upper regions.
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Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16308-16454 confidence: high

Titindi Maupa bathes, tells the younger sister he is going away, puts on rich clothes, ties beads to a staff, and says the beads will fall if he dies.

Titindi Maupa prepares to leave, gives secrecy instructions, and sets beads on a staff that will fall if he dies.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18259-18414 confidence: medium

The old woman makes acorn bread, shows Tsanunewa how to set and bait traps with acorns, and forbids him to go near the dangerous rocky mountain.

Tsuwalkai Marimi forbids Tsanunewa to go near the rocky mountain, but he intentionally goes there to see why she is afraid and what is there.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18416-18573 confidence: medium

Tsuwalkai Marimi prepares to inspect the mountain trap and warns Tsanunewa that Hehku may escape and kill him; she instructs him to run west to a great river and call Mipka uncle for crossing.

Tsuwalkai Marimi directs Tsanunewa to a great river and to Mipka's house on the other side; Mipka enables the crossing.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18575-18736 confidence: medium

Tsanunewa runs west to Matauwila's sweat-house, calls him grandfather, and asks to be saved from Hehku.

Tsanunewa repeatedly runs westward and seeks shelter from Matauwila, the Chichi brothers, and Jupka while Hehku continues tracking him.
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Creation Myths of Primitive America KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12334-12378 confidence: medium

The rainbow remains at the grave for two days and nights, then moves eastward and onward through the salmon-house, river bank, hillside, hilltop, mountain-slope, and mountain-top.

After Kol Tibichi's death, the rainbow-yapaitu moves from the grave through named landscape points toward the mountain, and the bird later flies to the mountain and enters the rainbow.
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Creation Myths of Primitive America KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12334-12378 confidence: medium

The bird flies to the mountain and into the rainbow; the bird and rainbow disappear together. The bird is identified as Komus Kulit and the rainbow as Kol Tibichi's yapaitu.

The bird goes into the rainbow; then the bird and rainbow go away and disappear together.
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Creation Myths of Primitive America PERSONAGES / ILHATAINA / ILHATAINA / PERSONAGES; lines 13877-14001 confidence: high

The people sweat, swim in the river, and return. Ilhataina says he will not stay; Demauna and the old woman cry. Demauna asks where he is going, and Jupka suggests the sky if he will not stay.

Ilhataina says he will not stay, Jupka wishes him to go to the sky, and Ilhataina travels in a flash to a black cloud where he stays.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11270-11405 confidence: high

Sedit returns to his basket, places it east of the pit and the rootstick east of the basket, and tells them to move or fall east if Satok asks where he went.

Sedit leaves his work and home situation to follow the song of Kele's daughters across the landscape.
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Creation Myths of Primitive America PERSONAGES / KOL TIBICHI / KOL TIBICHI. / PERSONAGES; lines 12380-12557 confidence: high

Old Pul Miauna has a son Pun Miaupa, a wife, and two daughters. Pun quarrels with his father, says he is going away, refuses to tell his father the direction, and is instructed by his mother to visit her brother Igupa Topa.

Pun quarrels with his father, declares that he is going away, and begins a long journey.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 4256-4401 confidence: high

Serin Dolite, also named Pai Homhoma, comes from the southeast with fresh leaves on his head and says his uncle Kopus Kiemila has invited Norwan and many named others to a feast and dance at Hlihli Pui Hlutton.

A messenger invites Norwan to a great feast and dance; she agrees, prepares, and goes at the appointed time.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 4549-4702 confidence: medium

Norwan rises and begins to dance without knowing it, cannot help dancing, dances with the two brothers, sits with them, and then the three stand up and go out.

Norwan begins dancing without knowing it and cannot help dancing; after dancing and sitting with the Tede Wiu brothers, she leaves with them.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 5613-5760 confidence: high

A speaker sends the younger brother south and east to summon Tidok Kiemila, the Tede Wiu brothers, Hokohas Herit, Dokos Herit, Kaisus, and their people for the next day.

Allied groups are called from several directions, Sehinom Chabatu orders departure, and the army travels southeast in parties.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10736-10882 confidence: medium

After Sas passes the middle of the sky, Tsiwihl sees the boy coming down; the boy returns to the ground and Norwanchakus asks what he saw and heard in the country above.

The boy leaves the ground for the sky, meets Sas in the upper country, and returns to tell Norwanchakus what he saw and heard.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10884-10958 confidence: medium

At daybreak a voice from above says: "Leave that place, Norwanchakus and Keriha. The world will change soon."

A voice from above commands the brothers to leave because the world will change; later they reach the other side of the sky, and Norwanchakus goes up high.
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Creation Myths of Primitive America PERSONAGES / NOTES / NOTES / THE WINTUS; lines 20054-20136 confidence: high

A small minority is not changed but leaves the world under the sky at the west to live in harmony and delight; sometimes the group, or part of it, goes above the sky.

A small minority is not transformed but leaves under the sky at the west, or sometimes above the sky, to live in harmony and delight.
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Creation Myths of Primitive America PERSONAGES / OLELBIS AND MEM LOIMIS / OLELBIS AND MEM LOIMIS / PERSONAGES; lines 3417-3585 confidence: medium

Olelbis says they will get Sanihas Yupchi, archer of daylight, who lives in the farthest east, son of Sanihas, small but a great Hlahi; he gives Lutchi arrows for him.

Lutchi is dispatched from the sweat-house, dances, springs upward, whizzes through the air, and reaches the far eastern place by daylight.
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Creation Myths of Primitive America PERSONAGES / OLELBIS AND MEM LOIMIS / OLELBIS AND MEM LOIMIS / PERSONAGES; lines 3587-3726 confidence: medium

Sanihas Yupchi tells Wokwuk and Kut that their mother is far east and that after three horizons they will see their two brothers, Kahit's sons; he cites his yapaitu, Patkilis's Winishuyat, and is described as Tsaroki Sakahl and a great person.

Wokwuk and Kut are sent east to find their mother and brothers after passing three horizons, and they receive invisible guidance and a special sky-raising implement.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14461-14623 confidence: high

Kedila angrily burns his elder daughter and throws her outside. The younger sister carries the body to a spring and washes it; after one night in the water the elder sister emerges alive and healed.

After the elder sister is restored, the younger says their father is angry and may kill them if they return, and both sisters start west.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14625-14785 confidence: medium

Two girls arrive at Jewinna's house, are brought in by Jewinna's wife, and are seated on a bearskin; Jewinna calls his hidden son, who looks out but does not emerge; the girls leave eastward the next morning.

After the two girls leave eastward, Jewinpa emerges and follows them to their father's house; Jewinna then laments and follows his son.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 17460-17474 confidence: medium

The two women decide to go home to visit Jamuka, take beads, blankets, and other nice things, and go to their father at the foot of Wahkalu.

The women leave to visit their father with goods and then go back to Juka's house after agreeing with him.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6172-6303 confidence: high

Tulchuherris tells his grandmother he is leaving for the east and Saskewil; she says he will be killed and never return, but he replies that he must go and will do the best he can.

Tulchuherris is warned not to go east to Saskewil, yet declares that he must go there and will do his best.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6305-6460 confidence: high

Tulchuherris tells his grandmother he must go; she answers that she is too old and weak to bring wood and that her fire will die.

Tulchuherris says he must go, but first provides for his grandmother's fire so she can remain behind.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7654-7752 confidence: high

Olelbis says Sas must travel all the time and that east-to-west travel is best; he says the eastern hot place must be entered before starting each morning.

Olelbis tells Sas to go east, begin, and travel all the time from east to west, day after day, without stopping.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8391-8544 confidence: medium

The old man asks whether Tsaroki wants a companion, then tells him to go west at dark to Nomhawena Pokaila, his grandmother, who will tell him about his brother.

Waida Dikit instructs Tsaroki to leave at night and provides a narrow bright trail through darkness to reach the grandmother's house.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8546-8702 confidence: high

Tsaroki goes into the ground and returns to his grandmother's house. Hawt is chief of the Hawt people, prepares for travel with bow and arrows, and tells his people he will be gone without saying where or why.

Tsaroki and Hawt are explicitly the two brothers; they travel secretly by night from home toward Waida Dikit's house.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8704-8859 confidence: medium

Waida Dikit says they want Waida Werris, Patkilis, and Sedit; Patkilis lives far in the East behind the sky, beyond where the sky touches the earth, and Sedit lives with him; no known person can go to them.

Waida Dikit seeks figures living beyond the place where the sky touches the earth; known messengers cannot reach them, and Lutchi is selected and starts out.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8704-8859 confidence: medium

After everyone says they cannot reach Waida Werris, Patkilis, and Sedit, several suggest asking little Lutchi Herit. Waida Dikit asks Lutchi, who silently raises his brows to mean yes.

After all present say they cannot go, others suggest asking the little Lutchi Herit; he silently accepts and prepares to leave.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8862-9015 confidence: high

Lutchi darts up into the sky, travels rapidly in multiple directions, and the narration says he had never traveled through the air before that morning.

Lutchi travels upward and through the air, is sent because others could not reach the invitees, crosses to a distant other-world location, and returns to report.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17477-17633 confidence: high

Juiwaiyu lives far away in the eastern south with his old, beautiful parents, hunts and fishes happily, and one night dreams of two girls living beyond Wahkalu, north of that mountain.

Juiwaiyu's dream of two beautiful sisters directly motivates his declaration that he must find them and his departure despite warnings.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17477-17633 confidence: high

Juiwaiyu's parents tell him not to go, saying he will never return and those people will kill him; his mother tells him to stop at wise uncle Jupka's house and says thunder and a sprinkle of rain will show he has arrived safely.

Both parents and Jupka warn Juiwaiyu that the destination is deadly and that he may never return, yet he continues.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20499-20593 confidence: medium

Norwan, daughter of earth, has food in her residence and dances until evening; her departure with a partner is compared to Hiawatha's westward sunset journey.

The Algonkin hero vanishes at evening in the west and another comforter comes from the east the next morning; Norwan's departure is compared to this pattern.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20499-20593 confidence: high

Norwan dances, leaves with her partner, vexes Norbis Kiemila her would-be husband, and is said to depart unconsciously.

Norwan dances, cannot help dancing with the partner, and departs imperceptibly to herself.
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Creation Myths of Primitive America TIRUKALA / TIRUKALA / PERSONAGES / PERSONAGES; lines 14943-15107 confidence: high

Old Jahtaneno has many daughters, all but two married; Sukonia is a great chief in the country, with a large sweat-house and many servants.

Two unmarried sisters are sent by their father to visit the rich, unmarried chief Sukonia and travel together with provisions.
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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 4283-4382 confidence: medium

Flint Boy tells Djuwa'lklaina of a dream about a woman and her father at Yallo Bally mountain; Djuwa'lklaina identifies Tcuitcuiwayu, and Flint Boy plans to go with his nephew to marry the daughter.

Flint Boy dreams of a woman and her father at Yallo Bally mountain and plans to travel there with his nephew to marry the daughter.
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Yana Texts VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI / THE ROLLING SKULL.191 / XI. THE DROWMXO OF YOUNG BUZZARD'S WIFE.; lines 2850-2937 confidence: medium

Duck saves himself; Goose is with him and is burned on one side; both walk flat-footed into a lake and say Coyote has taken revenge on them.

After the burning, Duck, Goose, Ground Squirrel, and Gray Squirrel remain; Duck and Goose discuss where to go and name multiple directions and destination peoples or places.
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Yana Texts VIII. RABBIT WOMAN AND HER CHILD. / IX. COYOTE AND RABBIT GAMBLE. / X. GOPHER AND RABBIT GAMBLE. / XII. LOON WOMAN.346; lines 4637-4750 confidence: medium

Loon Woman dreams that the man is Eagle's son, dresses in beaded apron and basket-cap, paints her face, and goes to Eagle's place at Ci'p!a, where Eagle, Coyote, many people, and a big sweat-house are present.

Loon Woman dreams of Eagle's son, dresses ceremonially, leaves her home, and later tells him that she dreamed of him.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1148-1235 confidence: high

Young Bluejay asks why his mother is outside; she says she has been driven out, and he says he will play on a hill to the south and take the younger child along.

Young Bluejay identifies the rejected child as his brother, takes him along to play, and the two continue west together after Young Bluejay says his father will not see him again.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1148-1235 confidence: medium

The two children play all day south of the house, then go west; Young Bluejay thinks that his father has thrown his brother out of the house, and the two reach Wftc'umawfna and swim in the water.

The two young figures walk west through named places, swim in the water at Wftc'umawfna, and proceed to Tcli'yu where an uncle figure is located.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1433-1450 confidence: medium

Bluejay says he is going back home because he is tired of the place and tells his wife to inform the New Moon people.

Bluejay asks his wife to tell the New Moon people that he is going back home, and the wife reports this to New Moon, her father.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 420-525 confidence: medium

Flint Boy tells his grandmother he will go south, asks for acorn bread, receives one round lump, wraps it in his blanket, and leaves; the note says this bread was really ground flint.

Flint Boy tells his grandmother he will go south, receives her approval, asks for bread, and leaves with it.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 626-721 confidence: medium

An unnamed man sees no fire to the west, sees light and sparks of fire in the south, returns home, and reports that he has seen fire far away in the south.

The community identifies fire far to the south, selects runners, and sends five men on a night journey south under the ground.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 848-940 confidence: medium

Flint Rock Chief at Mount Shasta plans a dance, asks for southern peoples to be invited, and Humming-bird volunteers, receives the message, wraps wildcat skin around his head, and departs.

Humming-bird volunteers as a runner, prepares himself, and flies south to deliver the chief’s message.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 943-1023 confidence: medium

Meadow-lark Woman reports Humming-bird's message from Flint Rock Chief inviting the Geese to a dance; Goose Chief orders regalia prepared and says Coyote lied.

After receiving the invitation, the Geese prepare ornaments, leave from the south, camp overnight, and proceed north dancing toward Flint Rock Chief's place.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 12741-12870 confidence: high

Alamaldjin asks his two uncles to count the herds; they find the front cattle thin and uneasy and the cattle behind fat and satisfied.

After the uncles report suffering cattle and advise new pasture, Alamaldjin agrees to search for new pastures and rides into another country.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13012-13154 confidence: medium

Hanhai wonders who will protect the people and cattle, then uses magic to make an iron wall around the country, a flat silver dome above it, earth with grass and trees over the silver, and secret eastern openings for sunlight, hiding all within.

Before riding west, Hanhai worries about the people and cattle and magically hides the entire country from the outside world.
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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 10367-10415 confidence: medium

The brothers ask whether they had a father; Shik Shuri says he was killed in battle when they were infants, and the brothers insist she is hiding something and say they will find his remains.

After the brothers press their mother, the father's book discloses his quest and killing, prompting them to saddle their stallions and ride away.
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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 9650-9808 confidence: medium

Three heroes reach Hunkuvai's richer yurta; Shik Shuri Nogon says Hunkuvai has had a headache for three days, seizes a club, and drives them away. She later tells Hunkuvai that passersby caused the dogs to bark.

Hunkuvai's departure is delayed because Shik Shuri blocks the khan's messengers at the yurta and gives false explanations to Hunkuvai.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9810-9949 confidence: high

A stallion appears with a hero's outfit; the khan and people pray to the Burkans; the road is described as impossibly long, but Hunkuvai's stallion completes it in one day with enormous strides.

The road is described as taking a lifetime or more, yet Hunkuvai's stallion carries him the whole way in one day.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BIRTHPLACE OF MONGOL ACTIVITY 17 / CHAPTER II / MY JOUBNEY TO THE BXJRIATS / MY JOURNEY TO THE BURIATS 19; lines 1327-1408 confidence: low

With letters from the Russian Minister of Finance, the narrator visits the governor of Irkutsk, explains his wish to study Mongol language, customs, and religion among the Buriats west and northwest of Lake Baikal, and receives promises of aid and letters to district chiefs.

The narrator prepares for travel among the Buriats to study language, customs, and religion, gaining letters, officials' help, and local intermediaries.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER II / MY JOUBNEY TO THE BXJRIATS / MY JOURNEY TO THE BURIATS 19 / MY JOURNEY TO THE BURIATS 21; lines 1411-1498 confidence: medium

Dmitri Petrovitch says Andrei Mihailovitch will provide lodging at his summer place and contact with people who can tell much about Buriat religion and folklore.

The passage narrates preparations and the moment of leaving Irkutsk to move into the land of the Buriats for the stated purpose of learning about Buriat beliefs, customs, religion, and folklore.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER n / CHAPTER III / CHAPTER IV / CHAPTER V; lines 199-216 confidence: low

The Chapter IV contents mention difficulties of introducing a new religion and preparations for a journey to the sacred island of Olkhon.

The Chapter IV contents list preparations for a journey to the sacred island of Olkhon.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO; lines 8348-8482 confidence: medium

The passage begins after the Iron Hero has saved Gesir; Ashir has gone westward to take Nalhan Taiji, daughter of Gasir Baiyin, as bride.

Ashir goes westward to seek Nalhan Taiji as bride and then passes through boundary, encounter, combat, and monster-house episodes.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10418-10549 confidence: high

Varhan cuts open his forehead, removes a book, and reads that Shandagan Sagai, daughter of Esege Malan, is the most beautiful woman in the world and is to be his bride.

After learning of Shandagan Sagai, Varhan takes a special colt, rides toward the sky, passes through a door at the highest point of the sky, and finds her in an upper-world yurt.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10551-10683 confidence: medium

Varhan returns to the hut by the spring, takes Shandagan Sagai and her property, finds his home gone except for a raven, fox, and hitching-post, and reads a message saying his people are captives of a hundred-and-eight-headed Mangathai with food and drink buried beneath the post.

The hitching-post message says Varhan’s people are captives, and Varhan eats, drinks, and goes to rescue them through a dangerous route.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10826-10875 confidence: high

The two brothers take weapons, go to their father's boundary, hold twelve tapers while imploring the Burkans for horses, then set twenty tapers on the ground and continue praying.

Two brothers take weapons, leave on foot from their father's land, and begin a journey together.
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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 7134-7262 confidence: high

When the boy is five months old he walks; Gesir then travels around the whole world for twelve years, visits Gal Tulan Tengeri, falls in love with Gal's beautiful daughter, and promises to return for her as second wife.

Gesir leaves after Ashir walks, travels around the whole world for twelve years, and later returns home to be recognized by Sangha and Ashir.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7387-7526 confidence: medium

At departure, a vast bay horse with a star is brought for the bride; her mother gives golden scissors, and her brother gives a silver cup that can draw everything within thirty versts toward her.

The bride uses the magic cup to make her household and belongings follow as she departs; after she looks back, parts of what follows remain behind.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7663-7700 confidence: medium

The Iron Hero tells Gesir that he is his elder brother and that he is ready to help, but is old enough to look for a bride; Gesir says he may go find her.

The Iron Hero identifies Gesir as his elder brother, says he is ready to help him, and then seeks permission to look for a bride.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HOUSE ONGONS / OUTSIDE ONGONS / THE GODS OF THE BURIATS 121 / ESEGE MALAN AND GESIR BOGDO; lines 5876-5902 confidence: medium

Mahai Danjin intervenes and sends the four older brothers down to earth beyond the Frozen Ocean, where they create wicked Mangathais and vile serpents, some flying and swallowing people.

Mahai Danjin sends the four older brothers down to earth to a location beyond the Frozen Ocean.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11575-11708 confidence: medium

After counting his herds, Yerente finds one light bay stallion and eighty-five mares missing; he says a seventy-seven-headed Mangathai at Dalantai stole them, and Untun Duryai questions his tears and urges him not to go immediately.

Yerente leaves home to recover stolen horses, finds and sends them home, defeats the thief, and returns home on the red bull.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11710-11845 confidence: high

The Mangathai says Yerente's son and daughter must be killed because they may avenge their father's death. Duryai says she cannot kill her own children, and the Mangathai says he must rest first.

The Mangathai wants the children killed as future avengers, but the red stallion removes them from the yurta and carries them away.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11847-11991 confidence: medium

A gray colt is assigned to Sokto with red cloth bridle and reins; after a year Sokto asks to see and wear the khan's clothing and weapons.

Sokto dons his adoptive father's clothing and weapons, states his intention to visit his birthplace, and departs with his father's permission.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11993-12135 confidence: high

Sokto says he wants a bride; his mother tells him to read his book of life; he opens his midriff, finds the book in his liver, reads it for three days and nights, and the book identifies Gul Khan's daughter Goye Gohun Dune as his bride.

The book names Goye Gohun Dune as Sokto's bride in the south country, after which Sokto prepares his horse and departs to bring a bride home.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 12137-12169 confidence: medium

Sokto rides to another kingdom, halts before a spring, burns tobacco to the spring, throws tobacco into the water, names the thousand Burkans, and asks for a favoring journey.

Sokto sets out, reaches another kingdom, and rides beyond the boundary of the kingdom.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOUKNET TO THE ISLAND OF OLKHON / JOURNEY TO ISLAND OF OLKHON 55 / JOURNEY TO ISLAND OF OLKHON 57 / JOURNEY TO ISLAND OF OLKHON 59; lines 3036-3121 confidence: medium

Hogotskaya has a narodni dom with a room and samovar; the district chief comes to wish the narrator a prosperous journey and has sent word ahead to officials to help; the narrator promises to report back after Olkhon and Lake Baikal.

The narrator prepares to leave Hogotskaya for Olkhon, receives assistance from the district chief, and begins the journey by carriage.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 67 / JOURNEY TO ISLAND OF OLKHON 69 / JOURNEY TO ISLAND OF OLKHON 71 / CHAPTER VI; lines 3650-3761 confidence: medium

After unsatisfactory work, the narrator decides to leave; Lazareff says mainland relatives know about the Buriats of the old time, and the party leaves Seven Pines on August 13.

The party leaves Seven Pines on Olkhon, crosses the Baikal by boat, and the narrator imagines the island's rock faces as glad to see them depart.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 67 / JOURNEY TO ISLAND OF OLKHON 69 / JOURNEY TO ISLAND OF OLKHON 71 / CHAPTER VI; lines 3763-3876 confidence: low

The narrator leaves Kosostep after rain and sees Russians and Buriats, both men and women, working in hay fields; the passage describes Buriat and Russian women's work clothing and the colorful harvest scene.

The narrator leaves Kosostep, travels through villages to gather information, and then undertakes a return journey through stations.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 71 / CHAPTER VI / CHAPTER VII / A BIRTHDAY IN SIBERIA; lines 4272-4387 confidence: medium

On September 6, the narrator hires a troika and sets out to bring in Manshut; the day and travel conditions are described favorably.

The narrator departs by troika specifically to bring in Manshut, follows local information, visits houses, and prepares to go to the hayfield to find him.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MAP OF SIBERIA / CHAPTER I / THE BIKTHPLACE OF MONGOL ACTIVITY / BIRTHPLACE OF MONGOL ACTIVITY 3; lines 676-755 confidence: medium

A third Mongol history is said to originate indirectly at Lake Baikal: Turks or western Mongols fled before Jinghis Khan, found refuge in Asia Minor, fought, obtained land, prospered, and grew until they won Constantine's empire.

The western Mongol or Turkic group flees before Jinghis Khan, finds refuge in Asia Minor, and later becomes a powerful Ottoman polity.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MINDIU QUBUN NOYAN / NOTES 805 / THE BURNING OF THE DEAD / A SHAMAN STOBY; lines 14296-14312 confidence: high

The Buriats are said to believe that the spirit can leave the body and return, even after several days away.

The Buriat belief and the India example both state that the spirit departs from the body and later returns.
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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 8717-8847 confidence: high

The boy builds a yurt, lies down to sleep for seven months, is awakened by his mother in the fourth month, and learns that a newborn sister was stolen through the smoke hole.

The boy learns that his newborn sister has been stolen and then seeks a wise horse and arms before setting out to find her.
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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 9123-9269 confidence: medium

The parents are stolen away at night; the boys wake alone, become like children of three and four, turn into squirrels in the forest, and are not found by seven hundred men.

The parents are stolen away during the night, leaving the boys to wake alone and depart into the forest.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9271-9414 confidence: medium

After seven days the Heavenly Blacksmiths have bows and arrows ready; the merchant gives a feast, and an old man eats the offered butter and meat and names the boys Altin Gorye and Mungun Gorye.

The boys receive formal names, horses, bows, and arrows before preparing to travel in search of their parents.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9271-9414 confidence: high

The people give the brothers immense red and bay stallions; the brothers say they will search for their own father and mother but will not forget the merchant.

The brothers leave their foster home, find a message saying their parents have been taken by Bugii Curte Zulut, and continue the search.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI / THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY; lines 13740-13870 confidence: high

Hodoy loves his one sister greatly and builds a splendid yurta for her.

Hodoy's love for his sister and her request for Yellow Dog's liver lead him to depart on a perilous journey.
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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: high

The Mangathai knows by magic that twins have been born and says they must be killed; a magpie warns the mother.

The Mangathai plans to kill the twins, their mother removes them to a mountain, and they later flee southward after evading searchers.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 10878-11016 confidence: high

The parents decide to throw the boy out; he asks to be taken far away to a mountain to ask the Heavenly Burkans for food, clothing, horse, and outfit, and the father leaves him on the summit.

The parents abandon Altin on a mountain; he petitions the Heavenly Burkans and then wakes in a new yurta with people, horses, and cattle.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11019-11154 confidence: medium

Altin tells his parents he will seek a bride; they agree, and after three days of reading, his book names Gal Niirman Khan in the far South and Gagurai Nugun as his bride.

Altin announces that he will seek a bride, and after three days of reading, the book identifies the bride, her father, and the far southern direction.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11156-11283 confidence: high

Gal Niirman allows no one near him; Altin worries about leaving his sister and aged parents, gathers the people, and says he is going to find a bride and needs someone to manage while he is gone.

Altin states that he is leaving to find a bride, chooses someone to manage in his place, receives good wishes, and departs south alone.
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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: high

The book states that there are seven noble Dongins; the eldest has a beautiful daughter whom the Iron Hero is to marry, and the other six brothers are childless.

The book foretells the bride, and the Iron Hero prepares supplies, transforms his horse, and sets out to find her.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE HORSE SACRIFICE 49 / THE HORSE SACRIFICE 51 / CHAPTER V / JOUKNET TO THE ISLAND OF OLKHON; lines 2774-2860 confidence: medium

The journey begins on August 6 after delays, with the narrator ready to leave at about one o'clock.

The ceremony occurs moments before leaving and is explicitly aimed at securing a prosperous journey for Vassya.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE HORSE SACRIFICE 51 / CHAPTER V / JOUKNET TO THE ISLAND OF OLKHON / JOURNEY TO ISLAND OF OLKHON 55; lines 2863-2948 confidence: medium

Fresh horses are brought, and the narrator sets out from Olzoni at eleven o'clock.

The passage narrates departure with fresh horses followed by an overnight journey through named stations.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE IRON HERO / ASHIR BOGDO / CHAPTER XII / SHARAU; lines 9416-9565 confidence: high

Sarung-gohung asks to keep the ring for Sharau, saying he may lose it, and after a week of teasing he gives it to her.

Sarung-gohung obtains the ring, has a lover beyond the sea, and uses the ring to go to him while Sharau sleeps.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 107 / THE ORIGIN OF SHAMANS 109 / THE ORIGIN OF SHAMANS 111 / A SHAMAN STORY; lines 5367-5459 confidence: high

The five shaman brothers refuse to pursue Minga; the Shaman prepares alone with tarasun, axe, horse, and instructions to his wife, then appears asleep though he is in reality riding toward the Angara.

The Shaman makes preparations, lies down, appears to sleep, journeys in reality toward the Angara, and later rises from the bed on returning.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12171-12317 confidence: high

The unnamed big man says he seeks Yerente Khan's daughter Agiii Nogun Duhe as wife; Nashin Huimer Hubun says he seeks Geye Gohun Duhe; the two part amicably.

Several male figures state or show that they have set out to find a bride, and Sokto's travel continues through dangerous encounters.
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estonian

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 1602-1668 confidence: medium

The eldest suggests supper and sleep so a dream may guide them; the second hopes Ukko will send a vision; the youngest refuses delay and decides to go to his father’s grave.

The youngest refuses to delay the search, consults his father’s grave, returns to the shore, and follows his mother’s footprints until they vanish in the sea.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO III / THE FATE OF LINDA / CANTO IV / THE ISLAND MAIDEN; lines 1670-1822 confidence: medium

Kalevide finds no further trace of his mother, casts himself into the sea beneath the stars, and swims northward toward Finland.

Kalevide leaves the site of his mother-search and swims north through the sea toward Finland.
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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 1940-2033 confidence: medium

The canto opens with the Kalevide mourning, deciding to visit a famous Finnish smith, losing his way, sleeping under a fir-tree, being guided by a thrush and an old woman, and arriving where the old smith and three sons forge swords.

The Kalevide leaves after mourning, travels through woods, receives guidance, and reaches a distant smithy to acquire a sword.
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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 brothers reach a steep-banked lake with water-birds and see the holy forest of Taara; the eldest says the place will decide their lot and sets a stone-throwing contest for heirship.

The contest rules state that the two who do not win must wander to seek fortunes elsewhere, and the two elder brothers depart after the youngest is recognized as king.
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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: high

Kalevide, overcome by grief, abandons the kingdom, abdicates to Olev, retires to pine-forests by the Koiva, builds a cottage, and lives alone on fish and crayfish.

Kalevide relinquishes the kingdom to Olev and retires to a solitary forest cottage.
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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 decides on a northern journey to the world's end where it touches the sky; a raven tells him to find rushes by broad blue water and stamp so the earth-mouth and guarded doors open.

Kalevide undertakes a sea voyage northward to the uttermost end of the world, later seeking the door at the World's End.
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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 CINDERELLA. / THE DRAGON-SLAYER. / THE ENVIOUS SISTERS. / THE GIFTED BROTHERS.; lines 9413-9446 confidence: high

The grown youths separate to seek fortunes, agree to meet at home in three years, and Swiftfoot goes east to serve a king as groom, becoming famous.

The grown youths separate to seek their fortunes and agree to meet at home after three years.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PART II / SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE.; lines 4290-4389 confidence: medium

The prince is grieved that the girl suffers in his place and resolves "either to release the poor girl, if this was possible, or to perish with her."

The prince resolves to release the girl or perish and secretly leaves in disguise for the forest where the bargain began.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PART II / SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE.; lines 4764-4862 confidence: high

The old man appears friendly, says he is pleased, and tells the prince to come with the maiden in the morning so he can give her as bride.

After the old man offers the maiden as bride, she says her counselling has been discovered and that she and the prince must flee that night.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PART II / SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE.; lines 4864-4976 confidence: medium

At the gate, the prince gives the reel to the maiden; she uses its light for the road, the peas have sprung up to mark the way, and she says she learned she was a princess stolen from her parents by the Old Boy.

The maiden says she is a princess stolen from her parents by the Old Boy, and she flees with the prince from the Old Boy, who had planned to devour the couple.
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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 1036-1097 confidence: high

The Kalevide plans a voyage to the end of the world, builds the ship Lennuk, voyages to Finland and Lapland, meets Varrak, reaches the Island of Fire, and encounters the Giant's Daughter, Northern Lights, and Dog-men before the homeward voyage.

The Kalevide projects a voyage to the end of the world, builds the ship Lennuk, travels through distant regions and marvels, and makes a homeward voyage.
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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: medium

The Kalevide swims toward Finland, lands on an island, seduces a maiden, cannot save her after she falls into the sea, and continues. Her parents rake the sea and find an oak, a fir, and other things, but not their daughter; a song tells of a maiden enticed into the sea by a man of copper.

The Kalevide throws himself into the sea to swim to Finland and later arrives there to slay the sorcerer.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5080-5180 confidence: high

A rich farmer near the kingdom's border has three sons; the youngest, Slyboots, is intelligent because the Meadow-Queen had nursed him and secretly given him the breast.

Slyboots is singled out for cleverness, loses his inheritance money through his elder brothers, leaves home, and seeks fortune by relying on intelligence.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION II / THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY.; lines 7139-7237 confidence: medium

After more than ten years, the prince asks to earn his bread; his foster-parents consent, and the foster-father finds a rich farmer who hires him as a herd-boy with terms for return or dismissal.

The prince asks to leave the lonely foster household and is placed as a herd-boy with a rich farmer.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION II / THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY.; lines 7364-7424 confidence: medium

After weeks, the prince decides to punish the woman, catches twelve wolves, shuts them in a cave, feeds them with animals from the flock, and answers that missing animals were devoured by wolves.

After weeks of vexatious herd-boy life and after arranging his revenge, the prince leaves because he is tired of the role and feels strong enough for greater undertakings.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6226-6315 confidence: medium

In a nearby village, the widower's young wife mistreats seven-year-old Elsie, beating her, feeding her worse than dogs, and preventing the father from protecting her.

Elsie is abused at home and, after reaching the dreaded Wood of Tontla with other children, stays there while the others flee, thinking its dwellers cannot be worse than her stepmother.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6317-6414 confidence: medium

A silver-belled black dog runs up barking, brings a finely dressed girl, and the girl invites Elsie to stay and leads her deeper into the wood.

Kiisike takes Elsie by the hand, leads her deeper into the wood, and brings her to a marvelous garden and shining house.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6765-6841 confidence: high

The mistress sees a cow is missing, beats the boy with a fence stake, is indirectly restrained by the farmer, and threatens to beat the boy to death if he returns without the cow.

The boy is beaten and threatened after losing a cow, then decides never to return and runs away.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6843-6934 confidence: medium

The boy confirms the experience by holding the wallet and flask, finds food in the wallet, eats, and sleeps with the wallet and flask under his head.

The boy sets out, travels for years, and the provisions in his wallet and flask do not fail.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6936-7004 confidence: medium

A great eagle descends on the hill of stones and advises the youth to take the master's swift horse, fasten his money to it, ride toward the setting sun, and bind the horse with an iron chain because the master cannot leave without it.

The eagle directs the youth to ride away toward the setting sun, after which he finds himself again among mortal men.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG.; lines 8062-8097 confidence: medium

His disappearance causes sorrow in the village and farm-house; people search for him and go first to the lime-tree he often visited and toward which he had been seen going the previous evening.

After Pärtel disappears, the searchers find no trace of him, the lime-tree, or the stone, and the nearby spring is dried up.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG.; lines 8062-8097 confidence: high

Kreutzwald is said to relate several other stories of young adventurers who go forth into the world to seek fortune with aid from powerful protectors.

The narrator explicitly groups several stories as tales of young adventurers who go into the world to seek fortune with aid from powerful protectors.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE FAITHLESS FISHERMAN. / THE COMPASSIONATE WOODCUTTER. / THE WONDERFUL HAYCOCK. / THE MAGIC EGG.; lines 11822-11914 confidence: high

Peipa flies away on an old broom at midnight; Rannapuura leaves before dawn with four gifts of the gods; Peipa pursues her with an iron bar while mounted on a huge cock.

Rannapuura flees Peipa and casts or drops divine gifts that become a river, forest, mountain, and lake to delay or defeat the pursuer.
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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

The people laugh at the old woman's final words and repeat them in derision; the eldest stops the laughter. An old man on a decorated seat begins a magnificent holy song, but the old woman's chant is taken up again.

Vanemuine sings among the people through the old man on the throne of song, but derisive laughter and repeated interruption precede his angry disappearance and last farewell.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS.; lines 7007-7108 confidence: medium

During war and siege, Rebuliina summons the godmother, who rescues only her, leads her invisibly out, and changes her into a peasant maiden. The city is taken; Villem escapes; the king dies in prison; Rebuliina works as a maid with casket-aid; later Villem expels the enemy and is proclaimed king.

The godmother leads the princess invisibly out of the besieged city and changes her into a peasant maiden.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HERO OF ESTHONIA / THE KALEVIPOEG / CANTO I / THE MARRIAGES OF SALME AND LINDA; lines 1240-1363 confidence: high

Salme bids farewell, says she will be hidden behind clouds or wander through the heavens transformed into a star, mounts her sledge, and gives no further tidings; wind, rain, and dew answer those who call after her.

Salme says she will be hidden behind clouds or wander through the heavens transformed into a star, then leaves in a sledge and is not heard from again.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country The Hero of Esthonia and Other Studies in the Romantic Literature of That Country / WITH A MAP OF ESTHONIA / CONTENTS OF VOL. I / CONTENTS OF VOL. II; lines 150-266 confidence: medium

Section V is headed “Stories of the Gods and Spirits of the Elements” and lists titles including The Song-God’s Departure, The Four Gifts of the Water-Sprite, The Lake-Dwellers, The Mermaid and the Lord of Pahlen, The Spirits of the Northern Lights, The Spirit of the Whirlwind, The Will o’ the Wisps, The Foundling, and The Cave-Dwellers.

The title “The Song-God’s Departure” directly names a departure involving a god.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country The Hero of Esthonia and Other Studies in the Romantic Literature of That Country / WITH A MAP OF ESTHONIA / CONTENTS OF VOL. I; lines 68-147 confidence: low

Part I is headed The Hero of Esthonia and The Kalevipoeg; early canto titles include marriages of Salme and Linda, death of Kalev, fate of Linda, island maiden, Finnish sorcerer, sword smiths, return of the Kalevide, brothers, war, water-demon, loss of the sword, and fight with the sorcerer's sons.

Canto titles include The Return of the Kalevide and The Voyage of the Kalevide.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HEROES AND THE DWARF / CANTO XVIII / CANTO XIX / THE LAST FEAST OF THE HEROES; lines 3812-3924 confidence: medium

The son of Sulev sings, drinking continues, and messengers arrive announcing invasion by hostile armies of Letts, Vends, and Poles; the Kalevide tells comrades to empty cups, gives orders, and says he will take the field tomorrow.

While drinking and singing continue, messengers arrive announcing hostile armies, and the Kalevide gives orders and says he will take the field the next day.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE IDIOT'S LUCK. / THE MAGICIAN'S HEIRS. / THE MAN IN THE MOON. / THE MAIDEN AT THE VASKJALA BRIDGE.; lines 9827-9903 confidence: medium

A pure maiden goes to the Vaskjala Bridge to bathe; the Moon looks down, loves her, and knows her unspoken longing to leave the world and dwell with him.

The maiden's purity wins the Moon's love; she wishes to depart the world and is later visible in the Moon, living above in joy.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS. / THE GOLD-SPINNERS.; lines 5555-5649 confidence: medium

The mother keeps the daughters spinning golden flax into thread from morning to night, denies them regular free time, locks finished thread in a secret chamber, and does not answer questions about the flax’s origin or the thread’s use. She sometimes leaves on summer journeys and returns by night.

The mother repeatedly leaves on journeys, returns by night, and distributes work for the days she expects to be away.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS. / THE GOLD-SPINNERS.; lines 5733-5837 confidence: medium

The raven meets a magician's son who understands birds; the prince's reply is: "Sleep not on the ninth night, for a deliverer will then appear." The raven is rewarded with meat, and the maiden conceals the message.

The prince tells the maiden not to sleep on the ninth night, then arrives with soldiers and carries her away from the household through the forest.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 14812-14987 confidence: high

Siuru flies southward and northward, sails above three worlds, and soars to heaven, the fortress of sunlight, halls of moonlight, and a copper gate.

Siuru departs, sails above three worlds, soars to heaven and celestial structures, and returns home to report.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 14812-14987 confidence: medium

Siuru reports maidens' mirth and sadness, curly-headed children's jesting, and infants' wailing; the maidens ask about youths, and Ukko sends Siuru to seek youths who may release them.

After Siuru reports the maidens' questions, Ukko sends her away again to seek youths who may release the maidens.
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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 last Runo ends with Väinämöinen's departure from 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: medium

Kalevide is indexed as hero of the race of Kalev; entries include birth, childhood, hunting, swimming to Finland, Island Maiden, Finnish sorcerer, sword-smiths, return, father's grave, ploughing, Lake Peipus, Põrgu journeys, voyage, death, and kingship.

Kalevide entries include swimming to Finland, return, voyage, and wading through Lake Peipus.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11519-11555 confidence: medium

Hans is suddenly enriched, leaves his old dwelling-place, buys land elsewhere, marries, and lives happily as a rich man until death.

After gaining unexpected wealth, Hans decides to leave his old dwelling-place and settle where people do not know him.
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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

The passage cites Kalevala Runo 46, where Väinämöinen charms all nature by playing and singing like Orpheus, and Runo 50, where he leaves Finland at the coming of Christ; it also mentions Väinämöinen and the Virgin Mary as favourite Finnish deities according to an old writer.

The passage says Väinämöinen leaves Finland because his authority departs at the coming of Christ.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE.; lines 10161-10248 confidence: high

Sleepy Tony asks the mermaid's forgiveness and says she may carry him wherever she pleases.

After accepting the mermaid's invitation, Sleepy Tony is blindfolded, carried by strong arms, plunged into the sea, loses consciousness, and later awakens to a stranger situation.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID. / MARTIN AND HIS DEAD MASTER. / THE COURAGEOUS BARN-KEEPER.; lines 13007-13054 confidence: medium

The barn-keeper proposes trying for the treasure; the men make the sign of the cross, say life is worth more than treasure, and warn against losing the soul or pledging to the Evil One.

The barn-keeper rejects the warnings, decides to attempt the adventure alone, secures light, and asks the way to the ruins.
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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

After the queen finishes speaking, a thunder-like noise and earthquake stun the magistrates and servants; they awaken in the wood, where the glass palace is gone and a small spring of clear cold water gushes forth. Nothing more is heard of the labourer, his wife, or the avaricious son-in-law; the latter's widow remarries happily.

After thunder and earthquake, the witnesses find themselves in the wood and the glass palace site has become a spring of cold water.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER.; lines 7676-7781 confidence: high

Tiidu, a poor man's lazy son who plays a willow-pipe, meets a strange old man who advises him to earn money through music; Tiidu leaves home, earns enough for a flute, becomes famous and prosperous, and longs for wealth in Kungla.

Tiidu leaves home without telling his parents, wanders as a musician, and later goes toward Kungla to make his fortune.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words APPENDIX (C). / IZIMU ELA TOLWA UMASENDENI. / UMKXAKAZA WAKOGING QWAYO. / IZINGANEXWANE.; lines 10786-10835 confidence: medium

Usilosimapundu asks Umkxakaza-wakoginggwayo to turn and laugh; she does not wish to laugh because she is troubled at leaving her father, mother, and princely position; he tells her to come down, and she goes down to him.

Umkxakaza-wakoginggwayo is troubled because she is leaving her father, mother, and princely position, then goes down to Usilosimapundu and is carried away.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words APPENDIX. / UMKATSHANA. / UMKATSHANA. / IZINOANEKWANE.; lines 17460-17511 confidence: low

The note glosses the name as preparing for a journey by smoking and strengthening himself with the igudu or insangu-horn.

The footnote glosses the name as one who prepares for his journey by smoking and strengthens himself with the igudu or insangu-horn.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words I2ISGANEKWANE. / THE WISE SON OF THE KING. / IZINCANEKWANE. / TI1E WISE SON OF THE KING.; lines 18440-18543 confidence: high

A speaker says there is a beast inside the pregnant girl and that she should go away to give birth at a distance, even if she dies.

The daughter leaves home under pressure, wanders while pregnant, gives birth elsewhere, and returns home after being found.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ISITWALANGCENGCE. / ISITWALANGCENGCE. / ISITWALANGCENGCE. / ISITSHAKAMANA.; lines 18973-19003 confidence: medium

"I have now taken you from the people of your village for ever."

The Isitwalangcengce says it has taken Udhlokweni from the people of her village forever.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIMU ELA TOLWA UMASENDENI. / UMKXAKAZA WAKOGING QWAYO. / IZINGANEXWANE. / UMKXAK AZ A-WAKOGIN G Q WAY 0.; lines 10837-10982 confidence: medium

The mother asks that Umkxakaza come down so she may see her; mother and daughter weep and kiss, and the mother says, "Go in peace, my child."

Umkxakaza is carried away from her family, her mother eventually bids her farewell, and the beast says father and daughter will never see each other again.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGANEKWAJTE. / UN AN AN A-BOS EEE. / UNANANA-BOSELE. / UNANANA-BOSELE.; lines 18227-18275 confidence: medium

The passage heading states that she goes in search of the elephant.

Unanana-bosele prepares in the morning and sets out on a journey to find the elephant.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGANEKWAXE. / UHL AK AN YANA. / USIKULUMI. / USIKULUMI KAHLOKOHLOKO.40; lines 2686-2787 confidence: medium

When another son is born, the mother carries him concealed in her bosom, gives presents to the old women, and earnestly begs them not to kill him but to take him to his maternal uncle.

Usikulumi is taken from the father’s household to his maternal uncle and later lives as a cattle herder there.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGAXEKWANE. / UHLAKANYANA. / UHLAKANYANA. / UHLAKANYANA.; lines 1369-1486 confidence: high

Uhlakanyana says: “I am very old. I am not your child,” denies that the man with the woman is his father, says he merely lay down in her, and announces he will travel over the whole world.

Uhlakanyana announces he will leave the household and travel alone over the whole world, then takes his walking-stick and goes out.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGANEKWANE. / SYMPATHY BY THE NAVEL. / IZINGANHEKWANE. / SYMPATHY BY THE NAVEL.; lines 15884-15971 confidence: medium

“There is a matter which resembles this of the navel,” but it is described as really known and indistinct through the country’s desolation.

The narrator’s family is scattered by conflict; Umanjonga leaves on the way, returns to her own people, and becomes lost from her husband in general confusion.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGANEKWAXE. / ULANGALASENHLA NOLANGALASENZANTSI. / ULANGALASENHLA NOLANGALASENZANTSI. / UBABUZE.26; lines 5637-5686 confidence: high

Ubabuze, a king, wishes to visit a damsel. His parents object, and his father warns that no one goes there and comes back; after Ubabuze insists, the father permits the trip, gives cattle, says goodbye, and assigns men to accompany him.

Ubabuze receives permission, cattle, and companions from his father before setting out, despite parental warnings.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGAXEKWAXE. / UZEMBENI. / UZEMBENI. / IZINGAXEKWANE.; lines 3254-3316 confidence: medium

Usikulumi and the damsel descend from the tree and run to his people; the dogs cast Uzembeni’s ground flesh into the water and then follow Usikulumi.

Usikulumi and the damsel descend from the tree and run away to Usikulumi’s people.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZOGANEKWANE. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / URCOMBEKCANTSINI.; lines 6702-6800 confidence: high

The father tells them to set aside a leg as journey food for the couple; the travelers say they want to leave in the morning and are of one heart.

Food is set aside for the road, the travelers agree to leave in the morning, and the bridal procession sets out with mounts and attendants.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words NESELESELE. 237 / UMDHLUBU78 NESELESELE. / UMDHLUBU NESELESELE. / UMDHLUBU NESELESELE.; lines 13450-13559 confidence: high

The heading states that she quits her adopted home and sets out in search of her own people. Umdhlubu is crying; she tells a great frog that she is troubled because she is to become her brother's wife. The frog tells her to bring the beautiful things she loves.

The heading says Umdhlubu quits her adopted home to search for her own people, and the frog says he is taking her to her own country.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / ADDITION TO THE FOREGOING TALE BY ANOTHER NATIVE. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS.; lines 8462-8533 confidence: medium

The sister proposes descending to seek a married sister their mother had mentioned, since their parents are dead and only the two siblings remain; the brother fears cannibals, and they agree to set out.

The siblings decide to leave their long refuge in the tree, prepare a rope descent, reach the ground, and set out to seek their sister.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU.; lines 15048-15155 confidence: medium

Unthlatu-yesiziba tells Ntombintombi that they are brother and sister; the children remain in the pool, then go out of the water, up to land, and toward home. The children number ten, five boys and five girls.

The children leave the pool or water, go up to land, and move toward home.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE IZINGOGO. / APPENDIX (B). / THE IZINGOGO. / UKUYELA KWEZIMFENE.; lines 9959-9999 confidence: medium

The chief of that place, of the house of Tusi, assembled the tribe and ordered food prepared for a journey away from home into the wilderness.

The chief directs the tribe to prepare food for a journey away from home into the wilderness, after which the people become baboons and live among rocks.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE MAN AND THE BREAD. / FOR IT AGAIN, BUT NEVER FOUND IT.) / THE MAN AND THE BREAD. / SPEAKING ANIMALS.; lines 19775-19801 confidence: high

The crow says the people are living securely, that the moon will not die without a change, and that they will be killed in Zululand unless they depart during that month.

The crow warns that the people will be killed unless they depart, and the narrative says they do not stay.
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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

Boys herd cattle by the Umtshezi; one throws a stone into the pool, later refuses food, says he is going to the pool for his part and wants to get into it, then leaves crying and runs.

The boy refuses food, leaves the house crying, runs to the pool, and is found in the middle of it with only his head visible.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words TZINGANEKWANE. / UHLAKANYANA. / UHLAKANYANA. / UIILAKANYANA.; lines 2396-2504 confidence: high

Uthlakanyana says he is going away for his flute, which the iguana had taken; he sets out, goes up the river, and finds the iguana feeding on dung while carrying the flute.

Uthlakanyana says he is going away and sets out to recover the flute that the iguana had taken.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UBONGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA. / IZIKGANEKWANE. / UBONGOPA-KAMAGADHLELA.; lines 12865-13004 confidence: medium

The boy commands Ubongopa-kamagadhlela to stand, asks to mount, mounts the ox, and then commands Ubongopa to go.

The boy mounts the ox after a repeated command and directs Ubongopa-kamagadhlela to go.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UBOXGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA. / UMDHLUBU / NESELESELE. 237; lines 13227-13259 confidence: medium

Another village is built; the male speaker says he does not love the damsel because she goes on the ground.

The male figure says he does not love the damsel because she goes on the ground, and the damsel departs.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UHL AK AN YANA. / USIKULUMI. / USIKULUMI KAHLOKOHLOKO.40 / USIKULUMI.; lines 2789-2894 confidence: high

The king becomes angry, assembles the nation, and orders his son taken to the great forest, which is known to contain a great many-headed monster that ate men.

The king orders his son taken away to a great forest known for a many-headed monster that ate men.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCAKSINT. / UKCOMBEKCANS IN I. / UICCOMBEKCANSINI. / APPENDIX.; lines 7527-7620 confidence: medium

Some interpret the crow as forbidding the journey and saying no single man will return; others reject or miss this, saying birds are not known to speak with men, and go because of expected spoil.

Many disregard or fail to understand the crow’s warning and depart in expectation of spoil; their departure ends in death.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6414-6461 confidence: medium

The mother says the girl is named Ukcombekcantsini; the boy refuses a present name and says he will later receive a manhood name from his father; the mother agrees.

The passage treats the boy and girl as the mother's children and describes them going out together while she is absent.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6414-6461 confidence: high

At noon, while the mother is absent, the girl proposes fetching water because crows have spilled the mother's water; the boy recalls the prohibition against going outside, then agrees, and the girl takes a water-vessel toward the river.

The boy says their mother forbade them to go outside, but he agrees to leave with the girl to fetch water.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULANGALASENHLA NOLANGALASENZANTSI. / ULANGALASENHLA NOLANGALASENZANTSI. / UBABUZE.26 / UBABUZE.; lines 5688-5786 confidence: medium

Ubabuze recalls that his father told him not to go by this road because it was bad and infested by hyenas; hyenas call to him as the son of the king.

Ubabuze goes forward on a road his father had warned him not to take and suffers losses to the hyenas there.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULUHLAZASE. / ULUHLAZASE. / ULANGALASENIILA NOLANGALASENZANTSI. / ULANGALASENIILA NOLANGALASENZANTSI.19; lines 5298-5374 confidence: medium

“Ulangalasenzantsi goes to fetch his children: his way is obstructed by ten swollen rivers, which divide, and he passes onward.”

Ulangalasenzantsi sets out to fetch his children, and the way is blocked by ten swollen rivers that must be crossed one by one.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKATSHANA. / UMKATSHANA. / IZINOANEKWANE. / USTCAMA-NGAMANZI-EGUDU.; lines 17513-17612 confidence: medium

The traveler moves through a dark hole, passes a pool, sleeps, reaches a river, and continues after following porcupine footprints.

Uncama follows the porcupine's footprints into the hole before continuing deeper into the underground route.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKXAKAZA WAKOGING QWAYO. / IZINGANEXWANE. / UMKXAK AZ A-WAKOGIN G Q WAY 0. / LZIN GANEKWANE.; lines 10984-11094 confidence: medium

After Usilosimapundu departs, Umkxakaza remains alone in the cave with two sugarcanes and four ears of maize he had given her, and she sleeps there.

Usilosimapundu departs, and Umkxakaza remains alone in the cave with provisions.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKXAKAZA WAKOGING QWAYO. / IZINGANEXWANE. / UMKXAK AZ A-WAKOGIN G Q WAY 0. / LZIN GANEKWANE.; lines 11443-11616 confidence: medium

The Amadhlungundhlebe heat a sherd and plan to put Umkxakaza on it so she cannot sing. At the gateway she looks up and addresses heaven. Clouds appear; rain and thunder follow and kill the chief and many Amadhlungundhlebe.

Umkxakaza survives attempted burning and starvation, escapes with a basket, wanders hungry, and reaches the town identified as her father’s.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNANANA-BOSELE. / I2ISGANEKWANE. / THE WISE SON OF THE KING. / IZINCANEKWANE.; lines 18386-18438 confidence: medium

“No; we have never known of such a thing. It is a prodigy.”

After the child’s unusual transformation is judged a prodigy, the king orders her to leave her home among the group.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI.; lines 16699-16790 confidence: high

The chief sends Untombi-yapansi to her sister; she is told to take and mount her ox, and not to look back when she hears the roaring of the burning village from the hilltop.

Untombi-yapansi is sent to her sister, told to ride her ox, and warned not to look back when she hears the burning village.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / UNTOMBINDE. / ANOTHER VERSION OF A PORTION OF THE TALE. / UNTOMBINDE.; lines 4109-4211 confidence: medium

The child is diligently concealed for fear of being killed; he leaves independently without telling his mother, she searches in vain, and his house is kept standing.

The section heading says Unthlatu leaves to avoid being killed by his brothers, and the narrative says he separates from his mother without telling her.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / UNTOMBINDE.55 / I ZING AN E E WANE. / UNTOMBINDE.; lines 3540-3648 confidence: medium

A father escapes, takes two clubs and a large assagai, says he will kill the monster, asks buffaloes where it has gone with his children, and receives an answer urging him forward.

A father escapes, takes weapons, declares he will kill the monster, and asks buffaloes where it has gone with his children.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USIKULUMI. / USIKULUMI. / UZEMBENI. / UZEMBENI;46; lines 2998-3045 confidence: medium

Section heading and summary state that Usikulumi kills all his father's people and departs with the spoil.

After killing the opposing people, Usikulumi takes cattle, leaves with army and kin, and is described as now a king.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USITUN GUSOBENHLE NAM A JUB ATENTE. 4 / USITUNGUSOBENHLE NAMAJUBATENTE. / IZINGANEKWANJE. / USITUNGUSOBENHLE NAMAJUBATENTE.; lines 4859-4954 confidence: high

The mother ties up her luggage, takes her children, and goes away. An old woman notices after Usitungusobenthle has already set out and gives an alarm that the queen has gone away with the king’s children. A man who reports hearing this is killed for allegedly devising bad luck for the king’s children.

The mother ties her luggage, takes the children, and leaves; the old woman’s alarm identifies the departure as the queen leaving with the king’s children.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USITUN GUSOBENHLE NAM A JUB ATENTE. 4 / USITUNGUSOBENHLE NAMAJUBATENTE. / IZINGANEKWANJE. / USITUNGUSOBENHLE NAMAJUBATENTE.; lines 4859-4954 confidence: medium

The heading says the sea divides at Usitungusobenthle’s word and that she and her children pass through. In the text, she says, “Sea, sea, sea, divide! I am Usitungusobenthle,” and the sea divides.

Usitungusobenthle commands the sea to divide, and it divides; the heading says she and her children pass through.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USITUNGUSOBENHLE.90 / USITUNGUSOBENHLE. / USITUNGUSOEENHLE. / USITUN GUSOBENHLE NAM A JUB ATENTE. 4; lines 4736-4753 confidence: low

"Usitungusobenthle is carried off by Pigeons."

The people of the kraal leave to dig at a distance, and the girls also leave to pluck, immediately after the tale’s carrying-off premise is introduced.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USITUNGUSOEENHLE. / USITUN GUSOBENHLE NAM A JUB ATENTE. 4 / USITUNGUSOBENHLE NAMAJUBATENTE. / IZINGANEKWANJE.; lines 4801-4857 confidence: high

The section heading states that the men go to hunt, leaving Usitungusobenthle alone with an old woman.

The hunting party departs for a distant hunt while Usitungusobenthle stays home with an old woman.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU.; lines 15157-15213 confidence: high

They set out mounted on oxen, pass a village, and the people tell them to go forward.

The travelers set out mounted on oxen before continuing through villages.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UZEMBENI. / IZINGAXEKWANE. / UZEMBENI. / TORTION OF THE TALE.; lines 3318-3431 confidence: medium

Usikulumi travels to Uzembeni to court her beautiful daughters. A swallow warns that he will not prosper there and asks him to skin it, sew the skin, and place it on his rods so it can warn him when Uzembeni comes to eat him; Usikulumi does so.

Usikulumi goes to court Uzembeni’s daughters, is warned of danger, and later departs with a damsel while fleeing from Uzembeni.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UZEMBENI. / TORTION OF THE TALE. / UNTOMBINDE. / UNTOMBINDE.55; lines 3433-3483 confidence: high

Untombinde is introduced as the daughter of King Usikulumi, son of Uthlokothloko, and tells her father and mother that she is going to the Ilulange.

Untombinde repeatedly insists on going to the Ilulange even though her parents warn that nothing returns from that place.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UZEMBENI. / UZEMBENI;46 / IZIXGAXEKWAXE. / UZEMBENI.; lines 3101-3201 confidence: medium

After Uzembeni leaves, the daughters take out Usikulumi. One says they should go; the injured daughter refuses, saying her mother injured her and Long-toe may make an end of her.

One daughter departs with Usikulumi; they retrieve dogs and travel day and night because they fear Uzembeni will catch them.
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fijian

Tales from Old Fiji A CHIEF'S GRAVE-MOUND. / METHOD OF BURYING A CHIEF. / MATANDUA 133 / ABOUT NAPOLEON 137; lines 7014-7086 confidence: high

Napoleoni says he is the one sought, calls the men to the canoe to sail, says he will lead them to victory, and farewells his mother with a promise to return or send for her.

Napoleoni leaves his mother, calls the men to their canoe, and sails to lead the Faranise to victory.
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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: high

Maui says he is weary of their life of eating, drinking, sleeping, and doing nothing.

Maui states that he is weary of the gods’ inactive life and orders a canoe and crew prepared for sailing.
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Tales from Old Fiji ARE LORDS OF NAIAU 55 / ARE LORDS OF NAIAU S7 / ATE THE SACRED CAT 63 / I THE STORY OF LONGA-POA'; lines 4237-4303 confidence: high

Longa-poa comes back from Haa-pai, where he had sailed with warriors because the War-King Kano-ku-bolu ordered him to go after the people failed to send yearly tribute.

Longa-poa is sent to Haa-pai for unpaid tribute, sails there with warriors, and returns to Tonga with deep-laden canoes and gifts.
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Tales from Old Fiji ARE LORDS OF NAIAU S7 / ATE THE SACRED CAT 63 / I THE STORY OF LONGA-POA' / LONGA-POA 67; lines 4306-4381 confidence: high

The Ferocious One rages, throws the tuft of hair in Longa-poa's face, curses and insults him, strikes him with the same stick, and pursues him as he flees.

Fekai humiliates and strikes Longa-poa; he then leaves the house, goes to the canoe, declares he is going away, and seeks a new land with followers.
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Tales from Old Fiji ARE LORDS OF NAIAU S7 / ATE THE SACRED CAT 63 / I THE STORY OF LONGA-POA' / LONGA-POA 67; lines 4306-4381 confidence: medium

Longa-poa says he is going away, rejects being called a Tongan, calls himself a stranger in the woman's land, and invites loyal strong-hearted followers to seek a new land.

Longa-poa asks who will come with him; Pulu and Lolo-hea affirm loyalty, and Lolo-hea says they will die together in the waters if necessary or find a strange land.
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Tales from Old Fiji ATA-LONGA'S REBELLION / THE BEGINNING OF DEATH 147 / THE BEGINNING OF DEATH 149 / THE TWISTING OF HIKU-LEO'S TAIL; lines 7479-7517 confidence: medium

Bulotu is described as a sleepy land of rest; a messenger reports that the canoe is gone and that Hiku-leo, Ata-longa, and many others are missing.

A canoe is reported gone, and Hiku-leo, Ata-longa, and many others are missing; Maui interprets the absence as a canoe departure by Hiku-leo.
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Tales from Old Fiji BEWILDERING A GHOST. / XXX INTRODUCTION / LORIMER FISON. / CAME UP TO WINDWARD 3; lines 2007-2075 confidence: high

The god says the men of Livuka and Bu-toni should live but be driven out; they must prepare canoes and sails, and the god will take them where he wishes. The Bauans agree, and the people prepare for sailing.

The Livuka and Bu-toni men are ordered to fasten canoes, hoist sails, and leave for lands chosen by the god.
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Tales from Old Fiji BEWILDERING A GHOST. / XXX INTRODUCTION / LORIMER FISON. / CAME UP TO WINDWARD 3; lines 2007-2075 confidence: medium

Langi goes weeping to the beach, ties old coconuts into a heap below high-water mark, waits for the tide, and floats out to sea before the trade-wind toward Ra.

After being expelled, Langi builds a heap of old coconuts, waits for the tide, and floats out over the sea toward Ra.
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Tales from Old Fiji CAME UP TO WINDWARD 17 / HOW THE TONGANS CAME TO FIJI / CAME TO FIJI 21 / CAME TO FIJI 23; lines 2768-2840 confidence: medium

A big canoe of men sails to Samoa; the Samoans say no one knows the turtle's burial place. The Tongans return, but the King of Tonga rages and orders them to sail again immediately under threat of death.

The Tongans sail to Samoa in a canoe to fulfill the king's order, and are forced to depart again after failing.
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Tales from Old Fiji CAME UP TO WINDWARD 5 / CAME UP TO WINDWARD 7 / CAME UP TO WINDWARD 9 / CAME UP TO WINDWARD 13; lines 2397-2475 confidence: medium

The weeping gods offer to take the people to a land named Ono, described as great and pleasant, with a fair wind for sailing there.

The gods offer to take the people to Ono, a pleasant land where they may dwell, and the group sails toward it.
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Tales from Old Fiji CAME UP TO WINDWARD 13 / CAME UP TO WINDWARD 15 / CAME UP TO WINDWARD 17 / HOW THE TONGANS CAME TO FIJI; lines 2551-2679 confidence: medium

The tale is introduced as the account of how Tonga men came to Fiji; a Samoan goes fishing in a canoe, and a storm drives him far out to sea.

Lekambai is driven far out to sea by a storm, loses his canoe, and is forced onto a rock that becomes the route to the Sky.
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Tales from Old Fiji CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5 / CAME UP TO WINDWARD 7 / CAME UP TO WINDWARD 9; lines 2344-2394 confidence: high

"we were many, and the land was small"; some are to go aboard the great canoe with wives and children seeking windward lands.

The people are many, the land is small, and some board a canoe with families to seek lands to windward.
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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: medium

The Tongans sail back to Tonga with the shell, give twelve pieces to the king, hide the thirteenth, and the king notices the shell is incomplete.

The Tongans hide the thirteenth shell piece, lie about it, fear the king's punishment, and choose not to return home.
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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

Outside the reef, the Tongans say they cannot return to Samoa or Tonga, decide to follow the wind to some land where they may live, and regret hiding the thirteenth piece.

The Tongans follow the wind rather than return to danger and eventually reach Kandavu, after which the King of Rewa gives them land.
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Tales from Old Fiji I THE STORY OF LONGA-POA' / LONGA-POA 67 / LONGA-POA 69 / THE SAILING OF THE EXILES; lines 4384-4457 confidence: high

The exiles gather food and water, hoist the sail, and the great canoe moves over the waters until land darkens behind them and the sun sets in the western sea.

The group hastily provisions the canoe and sails away from their land, which disappears behind them.
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Tales from Old Fiji ISO THE BEGINNING OF DEATH / THE BEGINNING OF DEATH 151 / THE BEGINNING OF DEATH 153 / THE DEATH-CANOES; lines 7664-7714 confidence: high

Section heading “The Death-Canoes”; Ata-longa sails over the waters in a stolen canoe with runaways, the former voyagers recount wonders, and the group reaches Tonga’s shore.

Ata-longa and the runaways leave by stolen canoe, reach Tonga, and later say they will stay there rather than return to Bulotu.
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Tales from Old Fiji LONGA-POA 67 / LONGA-POA 69 / THE SAILING OF THE EXILES / LONGA-POA 71; lines 4460-4496 confidence: high

“hunger and thirst and hardships they endured.”

The passage names the group as exiles and describes hunger, thirst, hardships, and many days of sailing without land.
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Tales from Old Fiji LONGA-POA 69 / THE SAILING OF THE EXILES / LONGA-POA 71 / THE STORY OF; lines 4499-4520 confidence: medium

The passage says, "for how can they prosper with whom the gods are wroth?" and describes a raging blast that tears the sail, breaks the mast, nearly sinks the canoe, and leaves the voyagers hungry and weary after many days.

The group travels by canoe, suffers storm damage and hunger, repairs the vessel, and sails away again.
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Tales from Old Fiji LONGA-POA 8 1 / LONGA-POA 83 / LONGA-POA 85 / CAME TO ONEATA 89; lines 5123-5199 confidence: high

The canoe is finished and dragged to the sea; Kambara rejoices and feasts the Boat-builders. Tuwara prepares mast, sail, ropes, oars, poles, and fittings, then boards with ten carpenters, many people, and sails beyond the reef while others shout from the beach.

Tuwara cannot rest until he sails beyond the reef into the open sea with the carpenters and Kambarans aboard.
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Tales from Old Fiji LONGA-POA 83 / LONGA-POA 85 / CAME TO ONEATA 89 / CAME TO ONEATA 91; lines 5202-5285 confidence: medium

Tuwara stays many days at Oneata in peace with the god of Oneata; the Kambarans enjoy a land without mosquitoes and with plentiful shellfish, then take the god of Oneata with them to return kindness.

Tuwara and the god of Oneata leave Oneata and sail to Kambara together.
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Tales from Old Fiji LORIMER FISON. / CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5 / CAME UP TO WINDWARD 7; lines 2151-2220 confidence: medium

At Long Island the remaining voyagers want to stay rather than die in the waters, but the old chief refuses and says better lands lie farther ahead.

The old chief rejects settlement, asks Lady Langi for the location of her land, and follows her direction to Thithia.
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Tales from Old Fiji LORIMER FISON. / CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5 / CAME UP TO WINDWARD 7; lines 2151-2220 confidence: medium

The Bu-toni men say the land is good, decide to stay, and become fishermen there, while the fathers continue sailing with some staying in different places.

The narrative describes the ancestors sailing onward while some groups stop and settle at different lands.
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Tales from Old Fiji MATANDU A 1 1 1 / MATANDUA 113 / MATANDUA 115 / MATANDUA 117; lines 6243-6319 confidence: high

The party boards the canoe with necessary things, sails for three days, and comes within sight of Tonga.

The group boards a canoe, sails for three days, and is described as strangers sailing to a strange land.
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Tales from Old Fiji MATANDUA 103 / I04 THE ADVENTURES OF / MATANDUA 105 / MATANDUA 107; lines 5848-5924 confidence: low

Matandua refuses to kill them, says they shall live and try once more, and says that if the task is too hard they can flee to another land, risking death in the waters or among strangers.

Matandua proposes that if the work is too hard, the household should flee together to another land, even at risk of death in the waters or among strangers.
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Tales from Old Fiji MATANDUA 107 / MATANDUA 109 / MATANDU A 1 1 1 / MATANDUA 113; lines 6088-6164 confidence: high

Big-body comes by with followers, sees the hated sleeper alone, unties the mooring-rope from the reef stake, and his comrades steal the paddles; the canoe drifts away with the outgoing tide and shore wind.

Big-body unmoors the sleeping man's canoe, followers steal the paddles, and the canoe drifts into darkness; in the dream Matandua experiences helpless movement out to sea.
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Tales from Old Fiji MATANDUA 117 / MATANDUA 119 / MATANDUA 121 / MATANDUA 123; lines 6476-6552 confidence: medium

Anga-tonu warns that seeking the giant means death, says the young chief alone is left of the chiefs' blood, urges him to sail away and later return with children, and speaks of the light of Tonga not being quenched.

Anga-tonu advises sailing to another land, staying there until the giant is gone, then returning with children to people the land.
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Tales from Old Fiji MATANDUA 127 / A TONGAN GIRL. / MATANDUA 129 / MATANDUA 131; lines 6813-6891 confidence: high

After sailing to other islands and reaching Nairai, the King orders the canoe readied for return to Tonga, but the passage says the gods' mind is otherwise and he never returns.

The King prepares to return to Tonga, but the passage says the gods intend otherwise; Talingo appears one last time and beckons him away.
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Tales from Old Fiji THE BEGINNING OF DEATH 149 / THE TWISTING OF HIKU-LEO'S TAIL / ISO THE BEGINNING OF DEATH / THE BEGINNING OF DEATH 151; lines 7560-7642 confidence: high

The Tree of Speech says Ata-longa has taken them to the new land, that they are gone never to return, and that the disobedient ones now face hunger, thirst, trouble, sorrow, sickness, and Death.

Ata-longa is said to have taken the missing group away to the new land, and they are described as gone, never to return.
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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: high

The Tree of Speech says: "Go not! Evil will come to pass if you go" and describes the evil as great and terrible.

Maui proceeds with the voyage after the Tree of Speech warns that great evil will follow if they go.
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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 BEGINNING OF DEATH 151 / THE BEGINNING OF DEATH 153 / THE DEATH-CANOES / THE BEGINNING OF DEATH 155; lines 7717-7790 confidence: high

Moa says it is as if she were “drifting away on a strong current” and asks whether her husband is also going or remains behind.

Moa describes herself as drifting away, sees the child on a little canoe and another larger canoe, says she is going, and then becomes still.
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Tales from Old Fiji THE BEGINNING OF DEATH 151 / THE BEGINNING OF DEATH 153 / THE DEATH-CANOES / THE BEGINNING OF DEATH 155; lines 7717-7790 confidence: medium

Moa sees the child sitting on a little canoe and beckoning, sees another larger canoe, says farewell to Fifita, says she is coming to the child, then her head sinks, her eyes close, and she is still.

Moa sees her child sitting on a little canoe, smiling and beckoning her away, and responds that she is coming.
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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: high

Ata-longa gathers younger gods, speaks of Maui's tyranny and interference, and argues they should flee to a new land where they will live in peace and plenty away from tyrannical elders.

Ata-longa urges the younger gods to flee from Bulotu to a new land where they will be free from tyrannical elders.
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Tales from Old Fiji THE BEGINNING OF DEATH 143 / THE BEGINNING OF DEATH 145 / ATA-LONGA'S REBELLION / THE BEGINNING OF DEATH 147; lines 7400-7476 confidence: high

Ata-longa urges going to the new land and leaving Bulotu; his hearers are inclined to follow; Fifita says he has seen the new country and asks how they can go.

Ata-longa urges leaving Bulotu for the new land, plans a night departure, and the fugitives sail away.
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Tales from Old Fiji THE BEGINNING OF DEATH 153 / THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157; lines 7793-7869 confidence: high

Fifita turns seaward and describes three canoes: two big ones and a little one; one is empty for him, Moa sits in one, and the child is on the small canoe, though another god says no canoe is visible.

Fifita sees canoes by the sea, with Moa and the child calling him and one empty canoe reserved for him, immediately before he dies.
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Tales from Old Fiji THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159 / APPENDIX; lines 7983-8023 confidence: medium

Two men from Mothe drifted to the reef after being blown away from their own land while fishing in a paddle-canoe by a sudden blast that became an angry gale; the supplied passage breaks off mid-sentence.

The two men are separated from their own land while fishing in a paddle-canoe and drift to an outlying reef after a blast becomes a gale.
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Tales from Old Fiji THE STORY OF THE SUN-CHILD / THE SUN-CHILD 35 / THE SUN-CHILD 37 / THE SUN-CHILD 39; lines 3373-3404 confidence: medium

Girls and boys run from houses, call out that the Moon has come, invite dancing in the public square, and the Sun-child hoists sail for Tonga.

The Sun-child hoists his sail for Tonga and sails over the waters through the night and following day.
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Tales from Old Fiji THE SAILING OF THE EXILES / LONGA-POA 71 / THE STORY OF / FEKAI ENDS HER SCOLDING; lines 4522-4533 confidence: medium

After two days at sea, Longa-poa tells one of the young men to climb to the mast-head and look around for possible land.

The supplied locator identifies the larger section as the sailing of exiles, and the passage body says the group has already been two days at sea.
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Tales from Old Fiji TO BUILD THEIR CANOES 29 / TO BUILD THEIR CANOES 31 / THE STORY OF THE SUN-CHILD / THE SUN-CHILD 35; lines 3211-3286 confidence: high

The Sun-child says he scorns the children of men, says goodbye to his mother to go to his father, leaves without turning back, and is hidden by the forest; his mother never sees him again.

The Sun-child rejects the children of men, says goodbye to his mother, and leaves without returning.
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Tales from Old Fiji XX INTRODUCTION / BEWILDERING A GHOST. / XXX INTRODUCTION / LORIMER FISON.; lines 1937-2004 confidence: medium

A great fish is identified as the root of the trouble that drove them from their fathers' land; some of the tribe speared a very large, long, unknown fish on the reef.

The narrator says the great fish caused evil between the groups, after which they were driven from the land of their fathers and scattered over Fiji.
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Tales from Old Fiji XXX INTRODUCTION / LORIMER FISON. / CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5; lines 2078-2148 confidence: medium

Lady Langi says she is daughter of the Lord of Nayau in Lakemba and explains that she drifted away on nuts to die in the waters before the great bird brought her to Kamba.

Lady Langi says she drifted away on a bundle of nuts so that she might die in the midst of the waters.
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Tales from Old Fiji XXX INTRODUCTION / LORIMER FISON. / CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5; lines 2078-2148 confidence: high

The old chief says the gods sent Lady Langi; he says his people have been told by the god to sail away and seek land, and he plans to return her to her father in hope of receiving land.

The old chief says the mind of the god has declared that his people should sail away and look for land to dwell in; the canoes then sail safely toward Koro.
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jewish pseudepigrapha

The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 4006-4098 confidence: high

The wolves continue oppressing the sheep; the Lord comes, the sheep smite the wolves, the sheep depart, the wolves' eyes are blinded, and the Lord leads the sheep with a dazzling and terrible face.

The sheep depart from among the wolves while the Lord of the sheep goes with them as leader and the wolves pursue.
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The Book of Enoch REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.); lines 3655-3770 confidence: medium

Seven holy ones bring Enoch to earth before his house, instruct him to declare and record everything for Methuselah and his children, say he will later be taken away, contrast the righteous with sinners and apostates, and Enoch returns to his people blessing the Lord.

The seven holy ones say Enoch will remain one year with his son and in the second year be taken from their midst.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35; lines 6823-6971 confidence: medium

A protest against the old myth says the angels descending to daughters of humans should be understood as sons of Seth descending from the holy mountain to daughters of Cain; the Sethites are called Bani Elohim.

The notes describe Seth’s descendants living on a holy mountain or heights near Paradise and later descending to daughters of Cain or daughters of men.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 5-9 / CHAPTER III. 10-16 25 / CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29; lines 6197-6394 confidence: high

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 and his wife go forth from the Garden of Eden and dwell in the land of Elda.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37; lines 7067-7247 confidence: medium

He was “taken from amongst the children of men” and conducted “into the Garden of Eden in majesty and honour.”

Enoch is taken from among the children of men and conducted into the Garden of Eden in majesty and honour.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57; lines 9126-9253 confidence: medium

Ham knows Noah has cursed his younger son, is displeased, and departs from Noah with Cush, Mizraim, Put, and Canaan.

Ham parts from his father with his sons after the curse and builds a city; Japheth later builds a city after seeing Ham’s city.
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 20-25 73 / CHAPTER IX. 4-14 77 / CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83; lines 11279-11415 confidence: medium

Shinar is called Babel because the Lord confounded the language of the children of men there; from there they are dispersed into cities, each according to language and nation.

After the language confusion, the children of men are dispersed according to language and nation; the passage then describes Ham's lineage and Canaan moving into lands.
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The Book of Jubilees, or, The Little Genesis CHAPTER X. 18-25 83 / CHAPTER X. 26-36 85 / CHAPTER XI. 1-10 87 / CHAPTER XII. 3-14 93; lines 12101-12274 confidence: high

Terah goes forth from Ur of the Chaldees with his sons toward Lebanon and Canaan, dwells in Haran, and Abram dwells with Terah his father in Haran for two weeks of years.

Terah goes forth from Ur of the Chaldees with his sons toward Lebanon and Canaan and settles in Haran.
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The Book of Jubilees, or, The Little Genesis CHAPTER X. 26-36 85 / CHAPTER XI. 1-10 87 / CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95; lines 12277-12432 confidence: high

After Abram’s prayer, the word of the Lord is sent through the narrating angel, commanding him to leave country, kindred, and father’s house for a shown land, and promising nationhood, blessing, a great name, and divine relationship with his seed.

Abram receives a divine command to leave country, kindred, and father’s house for a land God will show him, and later tells Terah he will leave Haran for Canaan.
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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

The child understands that the earth has erred after graven images and uncleanness; his father teaches him writing; at two weeks of years old he separates from his father to avoid worshiping idols with him.

Abram understands the error of graven images, separates from his father to avoid worshiping idols, and later questions Terah’s idol worship.
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The Book of Jubilees, or, The Little Genesis CHAPTER XI. 1-10 87 / CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97; lines 12435-12568 confidence: high

“May the eternal God make thy path straight,” and protect thee from evil, grant favor, and prevent harm by the children of men.

The passage begins with a blessing over the traveler’s path and protection, followed by Abram’s journey from Haran to Canaan.
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The Book of Jubilees, or, The Little Genesis CHAPTER XI. 1-10 87 / CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97; lines 12435-12568 confidence: medium

Abram travels south, comes to Hebron, dwells there two years, goes to Bealoth, and famine is in the land.

After famine occurs in the land, Abram goes into Egypt and dwells there.
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The Book of Jubilees, or, The Little Genesis CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97 / CHAPTER XIII. 4-20 99; lines 12571-12726 confidence: medium

Lot parts from Abram and dwells in Sodom; the men of Sodom are described as exceedingly sinful. Abram is grieved because Lot has parted from him and because Abram has no children.

Lot parts from Abram and dwells in Sodom; Abram is grieved because his brother’s son has parted from him and because Abram has no children.
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The Book of Jubilees, or, The Little Genesis CHAPTER XL. 5-13 227 / CHAPTER XLI. 1-15 229 / CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233; lines 22729-22857 confidence: medium

Joseph releases the brothers except Simeon, fills their sacks with corn and returned gold, commands them to bring the younger brother, and the brothers report to Jacob that Simeon has been seized until Benjamin is brought.

Severe famine in Canaan leads Israel to send his sons back to Egypt to procure food, following an earlier return from Egypt to Canaan.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLI. 1-15 229 / CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233 / CHAPTER XLIII. 7-24 237; lines 22904-22998 confidence: high

Israel journeys from the place written as +Haran+ to the Well of the Oath and offers sacrifice to the God of his father Isaac on the seventh of the month.

Israel journeys toward Egypt, offers sacrifice at the Well of the Oath, and celebrates first-fruits while awaiting guidance about whether to remain or go down.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLI. 1-15 229 / CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233 / CHAPTER XLIII. 7-24 237; lines 22904-22998 confidence: high

The Lord appears, calls “Jacob, Jacob,” identifies himself as the God of Abraham and Isaac, and says, “fear not to go down into Egypt, for I will there make of thee a great nation.”

The Lord appears to Jacob, identifies himself as the God of Abraham and Isaac, commands him not to fear going down into Egypt, and promises to make him a great nation there.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233 / CHAPTER XLIII. 7-24 237 / CHAPTER XLIV. 1-12 239; lines 23001-23154 confidence: medium

“I shall go down with thee, and I shall bring thee up (again) ... Joseph will put his hands upon thy eyes. ... Fear not; go down into Egypt.”

The speech commands the move down into Egypt without fear and promises accompaniment and later bringing up again.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233 / CHAPTER XLIII. 7-24 237 / CHAPTER XLIV. 1-12 239; lines 23001-23154 confidence: high

Jacob’s sons and grandsons place their father and possessions on wagons; Israel departs from the Well of the Oath on the sixteenth of the third month and goes to Egypt.

Jacob’s sons and grandsons place him and their possessions on wagons, and Israel travels from the Well of the Oath to Egypt.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLII. 1-15 233 / CHAPTER XLIII. 7-24 237 / CHAPTER XLIV. 1-12 239 / CHAPTER XLIV. 13-34 241; lines 23157-23248 confidence: medium

The excerpt reports Leah's total as forty-four, names Joseph and Benjamin as sons of Rachel, identifies Manasseh and Ephraim as Joseph's sons by Asenath in Egypt, lists Benjamin's sons, and gives Rachel's souls as fourteen.

The passage counts Jacob's descendants by lineage branch and concludes with seventy souls who went into Egypt.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLIV. 1-12 239 / CHAPTER XLIV. 13-34 241 / CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6; lines 23382-23544 confidence: medium

Joseph commands Israel before death to carry his bones when they go forth from Egypt and makes them swear because he knows Egyptians will not bring and bury him in Canaan.

Joseph commands Israel before his death to carry his bones when they go out from Egypt and makes them swear concerning those bones.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6 / CHAPTERS XLVI. 7-XLVII. 1 247 / CHAPTERS XLVII. 2-XLVIII. 1 249; lines 23694-23842 confidence: medium

Moses leaves the royal court, sees an Egyptian striking his Israelite friend, kills and hides the Egyptian, then confronts two Israelites striving; one challenges his authority and Moses flees in fear.

Moses kills an Egyptian who struck an Israelite friend, is confronted about the killing, fears, and flees.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6 / CHAPTERS XLVI. 7-XLVII. 1 247 / CHAPTERS XLVII. 2-XLVIII. 1 249; lines 23694-23842 confidence: medium

The heading summarizes Moses' return from Midian, Mastema's attempt to slay him, the ten plagues, Israel's going forth from Egypt, and the destruction of Egyptians at the Red Sea, with Exodus cross-references.

The heading states that Israel goes forth out of Egypt and that the Egyptians are destroyed at the Red Sea.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLVIII. 2-13 251 / CHAPTERS XLVIII. 14-XLIX. 5 253 / CHAPTER XLIX. 6-13 255 / CHAPTER XLIX. 14-22 257; lines 24253-24397 confidence: high

The festival is said to have been celebrated with haste when Israel went forth from Egypt until entering the wilderness of Shur, and completed on the shore of the sea.

The festival is explicitly tied to going forth from Egypt in haste, movement toward the wilderness, and completion at the sea shore.
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The Book of Jubilees, or, The Little Genesis CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127 / CHAPTER XX. 5-13 131; lines 15070-15260 confidence: medium

Abraham gives gifts to Ishmael, Ishmael's sons, and the sons of Keturah, sends them away from Isaac, and gives everything to Isaac.

Abraham gives gifts to other descendants, sends them away from Isaac, and gives everything to Isaac; the other groups then settle eastward.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27 / CHAPTERS XXIII. 28-XXIV.; lines 16763-16908 confidence: medium

During famine, Isaac goes toward Egypt and to Abimelech at Gerar; the Lord appears and commands him not to go into Egypt but to dwell where instructed, promising presence and blessing.

Isaac departs during famine toward Egypt/Gerar, but the Lord appears and commands him not to go down into Egypt.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27 / CHAPTERS XXIII. 28-XXIV. / CHAPTER XXIV. 3-20 153; lines 16911-17061 confidence: medium

The Philistines stop Abraham’s wells with earth; Abimelech tells Isaac to leave because he is mightier; Isaac departs to the valleys of Gerar and reopens Abraham’s wells with their former names.

Abimelech tells Isaac to go away because Isaac is much mightier than they are, and Isaac departs to the valleys of Gerar.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165 / CHAPTER XXVII. 7-24 167; lines 17881-17972 confidence: high

Jacob goes from the Well of the Oath toward Haran, reaches Luz/Bethel on the mountains at evening, turns aside, sleeps alone, and places a stone at his head under a tree.

Jacob departs for Haran, and the Lord promises to keep him wherever he goes and bring him back to the land in peace.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVII. 7-24 167 / CHAPTERS XXVII. 25-XXVIII. 8 169 / CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173; lines 18378-18506 confidence: high

When Joseph is born, Jacob asks Laban for his wives and sons and asks to go to the house of his father Isaac because his service for Laban's two daughters is complete.

Jacob asks Laban to give him his wives and sons and to let him go to his father after completing his service.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXX. 15-23 183 / CHAPTERS XXX. 24-XXXI. 8 185 / CHAPTER XXXI. 17-26 189 / CHAPTER XXXII. 4-15 193; lines 19923-20008 confidence: medium

In a night vision an angel descends from heaven with seven tablets, gives them to Jacob, and shows him what is written; Jacob reads and knows the future of himself and his sons; the angel tells him not to build or dwell there, but to go to Abraham's house and dwell with Isaac, and says Jacob will die in Egypt.

The angel tells Jacob not to build the place as an eternal sanctuary or dwell there, but to go to Abraham's house and dwell with Isaac.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXII. 16-28 195 / CHAPTERS XXXII. 29-XXXIII. 7 197 / CHAPTER XXXIII. 8-22 199 / CHAPTERS XXXIII. 23-XXXIV. 6 201; lines 20445-20607 confidence: medium

“the kings of the Amorites have surrounded thy sons, and plundered their herds.”

Jacob leaves the house and goes against those reported to have surrounded his sons and plundered the herds.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213; lines 21281-21432 confidence: medium

Esau goes to Edom in the mountains of Seir; Jacob dwells in the mountains of Hebron, in the tower of Abraham’s sojournings, and worships the Lord according to visible commands and divided days.

Esau departs to Edom and Seir, while Jacob dwells in Hebron after their father’s death.
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The Book of Jubilees, or, The Little Genesis CHAPTERS II. 309-111 4 21 / CHAPTER III. 5-9 / CHAPTER III. 10-16 25 / CHAPTER III. 17-29 27; lines 6011-6161 confidence: high

The divine speaker makes coats of skin, clothes the humans, and sends them from the Garden of Eden.

The humans are clothed and sent forth from the Garden of Eden.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XLVI. 7-XLVII. 1 247 / CHAPTERS XLVII. 2-XLVIII. 1 249 / CHAPTER XLVIII. 2-13 251 / CHAPTERS XLVIII. 14-XLIX. 5 253; lines 23996-24087 confidence: high

Israel eats the flesh of the paschal lamb, drinks wine, praises, blesses, and gives thanks to the Lord God of their fathers, and is ready to go forth from the yoke and bondage of Egypt.

Israel eats the paschal lamb, drinks wine, blesses God, and is ready to go forth from under Egypt’s yoke and evil bondage.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S / CHAPTER XVI. 19-26 117 / CHAPTERS XVI. 27-XVII. 8 110; lines 14198-14316 confidence: high

Abraham gives Hagar bread and a bottle of water and sends her away with the child; in the wilderness of Beersheba the water is spent, the child collapses, and Hagar places him under an olive tree and weeps at a bow-shot’s distance.

Abraham sends Hagar and the child away with limited provisions, and they wander in the wilderness of Beersheba.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165; lines 17754-17878 confidence: medium

Esau’s words are told to Rebecca in a dream; Rebecca calls Jacob and says Esau will take vengeance on him so as to kill him.

Rebecca learns Esau’s words in a dream and instructs Jacob to flee to Laban in Haran until danger passes.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165; lines 17754-17878 confidence: high

Rebecca tells Jacob she will speak to Isaac; she then says to Isaac that she loathes her life because of Esau’s Hethite wives and because the daughters of Canaan are evil.

Rebecca and Isaac direct Jacob away from local Canaanite wives and toward Laban’s daughters in Mesopotamia.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165; lines 17754-17878 confidence: medium

After Jacob goes to Mesopotamia, Rebecca’s spirit is grieved and she weeps; Isaac tells her not to weep, because Jacob goes in peace and will return in peace.

Isaac comforts Rebecca by saying Jacob goes in peace and will return in peace.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXVII. 25-XXVIII. 8 169 / CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173 / CHAPTERS XXVIII. 25-XXIX. 7 175; lines 18509-18679 confidence: high

After Rachel bears Joseph, Laban goes to shear sheep; Jacob calls Leah and Rachel, reports a dream-command to return to his father’s house, and they agree to go with him.

Jacob reports a dream-command to return to his father’s house, then departs with wives, children, and possessions toward Canaan and Gilead.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXII. 29-XXXIII. 7 197 / CHAPTER XXXIII. 8-22 199 / CHAPTERS XXXIII. 23-XXXIV. 6 201 / CHAPTER XXXIV. 7-9; lines 20610-20795 confidence: medium

In the seventh year of the week, Jacob sends Joseph from his house to the land of Shechem to learn his brothers’ welfare; Joseph finds them in Dothan.

Joseph is sent away from home to learn about his brothers’ welfare and finds them at Dothan.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIX. 10-XL. 4 225 / CHAPTER XL. 5-13 227 / CHAPTER XLI. 1-15 229 / CHAPTER XLI. 16-28 231; lines 22620-22726 confidence: medium

The famine is severe in Canaan; Jacob hears there is food in Egypt and sends ten sons to procure food, but he does not send Benjamin.

Jacob sends ten sons to Egypt to procure food while Benjamin is not sent.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXVI. 21-XXXVII. 6 215 / CHAPTERS XXXVII. 18-XXXVIII. 2 219 / CHAPTER XXXVIII. 3-14 221 / CHAPTERS XXXVIII. 15-XXXIX. 9 223; lines 22096-22193 confidence: medium

Jacob dwells in Canaan; Joseph is seventeen when taken down to Egypt and bought by Potiphar, an Egyptian official of Pharaoh.

Joseph is taken down from Canaan into Egypt and bought by an Egyptian official.
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nahua maya inca

The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 10621-10831 confidence: medium

The Aztecs entry includes references to their idea of the origin of mankind and to a migration myth.

The entries mention an Aztec migration myth and Aztlan as the traditional place of origin of the Nahua and Aztecs.
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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 11715-11907 confidence: medium

The Maya entry says incidents in migration myths represent genuine experience and refers to blood and cultural relationships with Nahua.

The Maya entry says incidents in migration myths represent genuine experience, and a separate migration-myths entry says such myths probably reflect actual migrations.
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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: high

The Quetzalcoatl entry lists Toltec kingship, plots against him, departure from Tollan to Tlapallan, Father of the Toltecs, enlightened rule, exile, morning-star legend, air/wind/fire/light conceptions, possible culture-hero origin, liberator status, Maya/Nahua differences, Kukulcan, Gucumatz, and God B.

The Quetzalcoatl entry says he quits Tollan and proceeds to Tlapallan and refers to consequences of his exile.
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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

Tlapallan is a legendary region; Nahua and Toltecs are said to have originated there, and Quetzalcoatl proceeds there from Tollan.

Quetzalcoatl is said to proceed to Tlapallan from Tollan, and Tollan entries state that he leaves Tollan.
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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: high

Tezcatlipoca and Coyotlinaual arrive; Tezcatlipoca descends from the sky as a spider by a web and gives pulque to Quetzalcoatl, causing intoxication, loss of chastity with Quetzalpetlatl, and banishment.

Quetzalcoatl is banished, refuses to return, proceeds to Tlapallan, and floats east on a raft of serpents.
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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 leaves his abode, and tributary peoples pray for or expect his return to free them from Aztec rule.
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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: high

The gods are described as spiritual leaders of Maya bands; the passage compares this to Jehovah guiding the Israelites, and states that Tohil guided the Kiche-Maya to the site of the first Kiche city.

The passage says the gods were spiritual leaders of Maya bands and specifically states that Tohil guided the Kiche-Maya to the site of the first Kiche city.
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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

A Nahua invasion and related movements are described as pushing Maya groups southward, pursuing them, and contributing to the breakup of Maya civilization into numerous city-states.

The Maya branch is described as compelled by Nahua pressure to enter the barren, waterless wastes of Yucatan.
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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 4851-4955 confidence: high

The Cocomes overthrew the Tutul Xius settlement after about 120 years, made it a dependency, allowed some governors and people to depart, and the expelled Tutul Xius fled south to Potonchan or Champoton.

The Tutul Xius are expelled, flee southward, later are forced to go on pilgrimage, and found or settle new centers including Champoton and Mani.
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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 4957-5057 confidence: medium

Chichen-Itza is described as abandoned after conflict; a prince leaves to seek the Maya cradle in the west and is said to found Peten-Itza on the lake of Peten.

The prince of Chichen-Itza leaves the abandoned or threatened city after conflict and seeks the Maya cradle in the west.
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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 4957-5057 confidence: medium

Chichen-Itza is described as abandoned after conflict; a prince leaves to seek the Maya cradle in the west and is said to found Peten-Itza on the lake of Peten.

The same royal figure who leaves Chichen-Itza is said to found Peten-Itza on the lake of Peten.
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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 4957-5057 confidence: high

Tulan is named as the starting-point of Guatemalan Maya migrations; the passage distinguishes it from Mexican Tollan and says Nima-Kiche migrated from there with three brothers to the mountains.

Nima-Kiche departs from Tulan, the stated starting-place of migrations, accompanied by three brothers, and moves toward the mountains.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7246-7351 confidence: high

The eight first persons are ancestors of the Kiche; in darkness without sun, people pray for daylight, journey to Tulan-Zuiva or the Seven Caves, and receive gods including Tohil, Avilix, Hacavitz, and Iqi-Balam's unnamed god.

The people journey to Tulan-Zuiva, the Seven Caves, where gods are vouchsafed to the first men.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7246-7351 confidence: high

At Tulan-Zuiva, speech is confounded, alienating Kiche branches and recalling Babel; the first four men leave under Tohil's leadership, cross mountains and a miraculously divided ocean bed, and arrive at Mount Hacavitz to see the sun.

At Tulan-Zuiva the Kiche branches are alienated by a confounding of speech and leave the place.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7246-7351 confidence: high

At Tulan-Zuiva, speech is confounded, alienating Kiche branches and recalling Babel; the first four men leave under Tohil's leadership, cross mountains and a miraculously divided ocean bed, and arrive at Mount Hacavitz to see the sun.

The migrants cross the bed of the ocean after the waters are miraculously divided to permit passage.
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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 7353-7452 confidence: medium

The Kiche migration story is said to resemble other American migration myths; it is summarized as movement from cold north to warm south, with darkness, an initially unborn sun, weak watery sunlight, and river crossings by “shining sand” possibly implying ice.

The Kiche story is summarized as a definite movement from the cold north to the warm south, with darkness and a weak or delayed sun.
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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 7353-7452 confidence: high

The Kiche migration story is said to resemble other American migration myths; it is summarized as movement from cold north to warm south, with darkness, an initially unborn sun, weak watery sunlight, and river crossings by “shining sand” possibly implying ice.

The Kiche story includes river crossings by “shining sand,” the Aztec record has migration by water and boats, and the Lenape story has a frozen-sea crossing.
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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 7353-7452 confidence: medium

The Wallum Olum excerpt says that after the flood the Lenape and manly turtle beings dwelt at Talli’s cave house, saw bright wealthy snake-land, and crossed the frozen sea at the gap of the snake sea.

The Lenape story begins after the flood and describes movement across the frozen sea to possess a bright and wealthy snake-land.
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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 7353-7452 confidence: high

The Aztec migration record says the Mexicans came from Aztlan by water, rowed in boats, built huts on piles at the grotto of Quineveyan, lists eight tribes, locates founding in Colhuacan, and says they later left carrying Vitzillopochtli and opened a road by water.

The Aztec record says the tribes left carrying their god Vitzillopochtli.
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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 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 7772-7815 confidence: medium

Aac leads his vassals against those faithful to Queen Móo and Prince Coh’s memory; Móo’s adherents initially resist, but the factions fight and Queen Móo becomes a prisoner of her enemy.

Móo falls prisoner, is allegedly seized by the hair and struck, and after defeat passes to the opposite sea-coast.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 7927-8033 confidence: high

Ollanta pleads his suit to the Inca, is scorned, defies the king, raises rebellion, and Rumi-ñaui as royal general admits defeat by the rebels.

After the Inca rejects and scorns him, Ollanta defies the king and raises the standard of rebellion.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 7927-8033 confidence: medium

The Quichua-Aymara are described as a dominant race from the Altaplanicie highlands of Bolivia, the eastern cordillera of the Andes; they called this origin place Tucuman, World’s End, compared with the Kiche name Ki Pixab, Corner of the Earth; their ancestors may have lived beside a vast partially land-locked sea as fishers and fowlers.

The Quichua-Aymara are described as arriving from a highland origin place called Tucuman, glossed as World’s End, and later settling at Lake Titicaca.
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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: medium

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 emerges from Lake Titicaca and later disappears in the western ocean.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1640-1737 confidence: low

The Teo-Amoxtli or Divine Book is described as an alleged Toltec work; Ixtlilxochitl attributes it to Huematzin and says it covered Nahua pilgrimage from Asia, laws, customs, religion, science, and arts.

The alleged contents of the Teo-Amoxtli include the pilgrimage of the Nahua from Asia.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1739-1846 confidence: medium

The Aztecs are introduced as Nahua reinforcements who, according to their own accounts, came from Aztlan, glossed as Crane Land; their name is explained as Crane People.

The Aztecs are said by their own accounts to come from Aztlan or Crane Land, to wander south, sojourn en route, and eventually settle in lake-border swamp villages.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1739-1846 confidence: medium

The Aztecs are said to have stayed at several points en route, been enslaved by Colhuacan chiefs, released, gone to Chapoultepec, left after dissensions with Xaltocanecs, paid tribute in Tecpanec territory, and built swamp villages that became thriving communities.

During the Aztec itinerary, the passage states that they were enslaved by Colhuacan chiefs, released, and then continued to Chapoultepec and Tecpanec territory.
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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

Madoc, son of Owen Gwyneth, disgusted by his brothers' strife, equips ships with men and munition, sails west from Ireland's coast, and reaches an unknown land.

Madoc leaves dynastic strife, sails west to an unknown land, returns with a favorable report, leads emigrants there, and never returns.
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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 504-603 confidence: medium

The Nahua name is glossed as 'Those who live by Rule'; the passage says the group included diverse elements and that migration legends point to a northern origin and prolonged pilgrimage from a place by the water, with asserted affinities to present-day natives of British Columbia.

The passage says Nahua migration legends point to a northern origin and a prolonged pilgrimage from a place 'by the water.'
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 605-681 confidence: medium

Aztlan is named as the Place of Reeds whence the race began wandering; Tlapallan and Chicomoztoc, the Seven Caves, are also named in migration legends.

Aztlan is presented as the locality from which the race commenced its wanderings, with other named places occurring in the migration legends.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 605-681 confidence: high

The Toltecs are described as like legendary immigrants who are expelled after homeland dissension; they go south, reach Tlapallan in 1 Tecpatl/A.D. 387, land at Huatulco, and travel onward for 104 years.

The Toltecs are said to be expelled after internecine dissension, and a second account says chiefs were banished after revolt against royal power.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 605-681 confidence: medium

The Toltecs are described as like legendary immigrants who are expelled after homeland dissension; they go south, reach Tlapallan in 1 Tecpatl/A.D. 387, land at Huatulco, and travel onward for 104 years.

The migration accounts describe movement over 104 years or over a century, including pauses, a named halt, and thirteen resting-places.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 605-681 confidence: low

Ixtlilxochitl gives two accounts; in the first, Tlapallan is near the sea and the Toltecs reach it by voyaging southward along the California coast.

One account has the Toltecs reach Tlapallan by voyaging southward along the California coast, and the author discusses sea migration by canoe or craft as possible.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 770-873 confidence: medium

The monster returns in different guise, appears as a beautiful child with a corrupt and fatal-smelling head, and declares that the gods will no longer hear prayers and intend to destroy the Toltecs.

The fiend counsels flight after announcing divine refusal; principal families leave, the Toltecs later flee to marshes and mountains, and the empire ends.
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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 LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3992-4079 confidence: high

The account introduces Ixtlilxochitl's material on Tezcuco; the Tecpanecs defeat the Acolhuans and kill their king, while Nezahualcoyotl watches from a tree, escapes, and his adventures are compared to those of the Young Pretender.

Nezahualcoyotl is the heir to Tezcuco, sees his father killed, escapes enemies, and lives under the power of the usurping Tecpanec chief.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3992-4079 confidence: high

When the slayers arrive, Nezahualcoyotl is playing tlachtli, invites them to eat, moves to another room, is hidden by incense from a large censer, and escapes through a subterranean passage into a disused water-pipe.

Incense clouds from a censer hide the prince's movements, allowing him to enter a subterranean passage and crawl through a disused water-pipe to escape.
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gnostic

Fragments of a Faith Forgotten BARDESANES. 401 / BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY.; lines 20944-20986 confidence: high

“From the East, our home, / My parents, having equipped me, sent me forth.”

The speaker's parents equip and send the speaker forth from the East, called the home.
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Fragments of a Faith Forgotten BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407; lines 20989-21092 confidence: high

The speaker’s robe and purple toga are made; a compact is written in his heart: if he goes down into Egypt and brings the pearl from the sea near the serpent, he will put on the robe and inherit the kingdom with his Brother.

The speaker leaves the East, goes down into Egypt, and is tasked with bringing the pearl from near the serpent along a dangerous route.
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Fragments of a Faith Forgotten BARDESANES. / BARDESANES. 393 / BARDESANES. 395 / BARDESANES. 397; lines 20602-20683 confidence: medium

“My God and my Head / Hast thou left me alone?”

The cry is connected with the soul-tragedy of the spirit fallen into matter, the sorrowing Sophia, and with the world-substance invoking the aid of her consort.
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Fragments of a Faith Forgotten EGYPT. 65 / PHILO ON THE CONTEMPLATIVE LIFE. / E S68B3. T) 6 . / PHILO ON THE CONTEMPLATIVE LIFE. 67; lines 7622-7701 confidence: high

Through yearning for deathless blessed Life, they think mortal life already ended and give possessions to children, relatives, companions, or friends.

They give away possessions, leave family, friends, and native lands, and continue without turning back after taking wisdom as guide.
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Fragments of a Faith Forgotten EGYPT. 65 / PHILO ON THE CONTEMPLATIVE LIFE. / E S68B3. T) 6 . / PHILO ON THE CONTEMPLATIVE LIFE. 67; lines 7622-7701 confidence: high

They do not emigrate to another city; every city is described as full of tumults, destruction, and disorders intolerable to one guided by wisdom.

They avoid cities and dwell outside the walls in woods or enclosed lands in pursuit of solitude.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 3703-4008 confidence: medium

The Parents entry includes parents of aeons and the phrase that parents are to be left.

The Parents entry includes the phrase that parents are “to leave.”
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487 / THE PISTIS SOPHIA. 489; lines 24416-24459 confidence: medium

The text describes a long instruction about the disciples' preaching to the world after the Master has gone unto the Light.

The disciples' future preaching is described as occurring after the Master has gone unto the Light.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435 / FROM THE ACTS OF JOHN. 437 / FROM THE ACTS OF JOHN. 439; lines 22430-22513 confidence: medium

The author introduces a prayer of praise put into John’s mouth at the sacred feast before his departure from life and addressed to Christ.

John’s prayer of praise is set at a sacred feast prior to his departure from life and is linked with breaking bread.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 435 / FROM THE ACTS OF JOHN. 437 / FROM THE ACTS OF JOHN. 439 / FROM THE ACTS OF JOHN. 441; lines 22516-22607 confidence: high

The commentator says the high ideal of Gnostic life is shown in a farewell address to disciples placed in John's mouth by a Gnostic composer or compiler of the Acts.

The passage is identified as a farewell address, John says he is hastening to the end of his appointed task, and the next section is introduced as his last prayer.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421 / FROM THE ACTS OF THOMAS. 423; lines 21716-21802 confidence: medium

The passage says Judas Thomas, the Twin of Jesus, was fabled to receive India by lot, resisted going, and was sold by Jesus to an eastern trader as a slave skilled in carpentry.

Thomas receives India by lot, initially does not want to go, and is sold by Jesus to a trader from the East as a skilled slave.
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Fragments of a Faith Forgotten GENERAL AND GNOSTIC CHRISTIANITY. / EVOLUTION OF CATHOLIC CHRISTIANITY. 123 / EVOLUTION OF CATHOLIC CHRISTIANITY. 125 / THE EBIONITES.; lines 9997-10031 confidence: medium

By the end of the fourth century Nazoraeans are described as scattered in Coele-Syria, Decapolis, Pella, beyond Jordan, and Mesopotamia; Pella is named as the place to which they fled at Jerusalem’s destruction.

Nazoraeans are said to have fled to Pella at the destruction of Jerusalem, within a broader account of their scattering.
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Fragments of a Faith Forgotten GREECE. 41 / GREECE. 43 / GREECE. / GREECE. 47; lines 6787-6872 confidence: medium

Early Mysteries are conducted by possessors of nature-powers from a prior perfected humanity; as humanity develops reason, teachers withdraw and advanced pupils substitute symbols, devices, dramas, and scenic representations.

The teachers gradually withdraw as humanity develops reason, cease moving visibly among humans, yet remain unseen and ready to help.
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Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12168-12288 confidence: high

The Myth of the Going-forth was common to several schools and ascribed by Hippolytus to the Peratae; Egypt means the body, Egyptians the body-identified ignorant, leaving Egypt means leaving the body, and Red Sea means ocean of generation within blood.

The Going-forth interprets Egypt as body, Red Sea as generation, Desert as lower mind, and Promised Land as spiritual mind.
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Fragments of a Faith Forgotten NOTES ON THE A. AND B. CODICES. 575 / NOTES ON THE A. AND B. CODICES. 577 / NOTES ON THE A. AND B. CODICES. 579 / THE AKHMIM CODEX.; lines 28400-28476 confidence: medium

John says, "I went away from the temple to the mountain unto a solitary place," was sorrowful, and asked how the Saviour was chosen, why he was sent to the world by his Father, who the Father is, and what is the formation of the aeon to which "we shall go."

John leaves the temple for a mountain and solitary place, sorrowful in heart, and asks questions about the Saviour, the Father, and an aeon.
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Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 81 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 88 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 8353-8397 confidence: medium

Philo says he often left kindred, friends, and country for wilderness or solitude to comprehend “things worthy to be seen,” but profited nothing and his soul lapsed into the “opposite current.”

Philo leaves kin, friends, and country for wilderness or solitude in order to comprehend things worthy to be seen.
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Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 81 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 88 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 8353-8397 confidence: high

The author says that, as with Pythagoreans and Essenes, the Therapeuts had lay-pupils who lived in the world, sometimes went to the community for retreat, and then returned to the world.

Lay-pupils are said to live in the world, resort to the community for a period of retreat, and then return to the world.
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Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. / E S68B3. T) 6 . / PHILO ON THE CONTEMPLATIVE LIFE. 67 / PHILO ON THE CONTEMPLATIVE LIFE. 69; lines 7704-7746 confidence: medium

The most advanced “come as colonists, as it were, to the Therapeutic father land,” to a high terrace overlooking Lake Marea or Lake Mareotis south of Alexandria.

The most advanced members are described as coming as colonists to the Therapeutic fatherland, a distinct settlement suited to their way of life.
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Fragments of a Faith Forgotten PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV. / XXVI. FRAGMENTS OF A FAITH FORGOTTEN. / SYNOPSIS OF CONTENTS. XXV11.; lines 1324-1384 confidence: medium

Headings include: 'The Parents we are to Leave,' 'The Books of Ieou Again,' 'The Christ the First of this Humanity to Enter the Light,' and 'He Who Holds the Keys of the Mysteries.'

The heading 'The Parents we are to Leave' states a leaving of parents.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471; lines 23634-23714 confidence: high

The human soul, like the world-soul before it, has to descend into matter or hyle.

Sophia leaves her own region, descends through a numbered order into Chaos, and the human soul is also said to descend into matter.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 505 / EXTRACTS FROM BOOKS OF THE SAVIOUR. 507 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 509; lines 25351-25391 confidence: medium

"we have left father and mother, and the whole world, and have followed Thee."

The opening statement says father, mother, and the whole world have been left behind in order to follow the addressed figure.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559; lines 27552-27635 confidence: high

Those who repented flee the matter of the lower aeon, ascend to the aeon of the self-fathered one, take a vow of renunciation, and are promised the mystery of the hidden Father.

The repentant abandon the matter of the lower aeon and soar upward to a higher aeon.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559 / THE UNTITLED APOCALYPSE. 561 / THE UNTITLED APOCALYPSE. 563; lines 27722-27828 confidence: medium

"the Lord of the universe" said these words, then "disappeared" and "hid Himself" from them.

After the Lord of the universe speaks, he disappears from the recipients and hides himself.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503 / THE PISTIS SOPHIA. 505; lines 25174-25252 confidence: medium

The Saviour says he came to save sinners; the righteous must find the mysteries in the Books of Ieou; Enoch wrote them in Paradise after the Saviour spoke from the Tree of Knowledge and Tree of Life, deposited them in the rock of Ararad, and Kalapatauroth was set to preserve them from the flood and hostile rulers.

The Saviour says he tore himself asunder and came into the world for the sake of sinners, to save them.
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Fragments of a Faith Forgotten VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329; lines 17889-18004 confidence: medium

A lower crucifixion occurs when spirit is incarnated into the plane of male and female, becoming cut off from the great life and motion of the Pleroma, the Great Breath or Nirvanic Ocean of Life.

Spirit incarnated into the plane of male and female is described as another crucifixion and as cut off from the life and motion of the Pleroma.
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Fragments of a Faith Forgotten XVI. FRAGMENTS OF A FAITH FORGOTTEN. / THE GNOSIS ACCORDING TO ITS / MENANDER ... ... ... ... 175 177 / SATURNINUS ... 177 180; lines 581-670 confidence: low

The Ophite contents include 'The Serpent Symbol' and 'The Myth of the Going-forth.'

The contents include a subsection titled 'The Myth of the Going-forth' under the Ophite chapter.
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Fragments of a Faith Forgotten XXXVI. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV11. / XXXV111. FRAGMENTS OF A FAITH FORGOTTEN.; lines 2425-2568 confidence: high

"Exodus (see Going-forth) myth, 186."

The index explicitly gives 'Exodus' with a cross-reference to 'Going-forth' and labels it a myth.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1438-1507 confidence: high

The lowest member of the Pleroma falls away and strays outside it; Christ and the Holy Spirit restore her, and Horos or Stauros protects the Pleroma from the Void.

Sophia, the lowest member of the Pleroma, falls away from the Godhead, strays outside the Pleroma, and requires restoration by Christ and the Holy Spirit.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3890-3960 confidence: medium

Jesus says Pistis Sophia cried up to the Light in her sixth repentance, after forsaking her Place and coming down into darkness and Chaos; she asks the Light to hear her, forgive her sin, and redeem the powers out of Chaos.

Pistis Sophia is said to have forsaken her Place, come down into darkness and Chaos, and cried upward to the Light for hearing and deliverance.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 563-649 confidence: medium

Below the thirteenth Aeon, Jesus finds Pistis Sophia, who left her spouse and work to pursue a light below her; the light was a snare sent into Chaos, and material Powers deprived her of her own light so she could not return.

Pistis Sophia leaves her spouse and work to pursue a light she thinks will raise her to the Treasure-house, but it is a snare and leads to her loss of light and inability to return.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5864-5948 confidence: high

Sophia hymns the Light as saviour and redeemer, saying it delivered her from the Rulers, her enemies, the Chaoses, and the Aeons of the Rulers of the Sphere; she says she had gone astray in places without light and could not return to the thirteenth Aeon because she lacked light and power.

Sophia says she came out of her place, transgressed the precept of the Light, went astray in places without light, and was bound in the shadow of Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: medium

The way to the mysteries is stated as renunciation of the whole world and all the matter therein.

The passage states that the way to the mysteries is renunciation of the whole world and all matter therein.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7817-7885 confidence: high

Maria asks about mysteries that prevent or bypass deaths reckoned by the Rulers of Destiny, including sword, waters, torture, torment, violence, and persecution for Jesus' name.

The Saviour says that completing and naming the first mystery delivers a person from what the Rulers of Destiny have reckoned and enables immediate departure from the body.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8469-8541 confidence: medium

The Saviour says that if people knew the time when they come out of the body, they would govern themselves, avoid sin, and inherit the kingdom of the Light.

The saying about the thief in the night and the vigilant householder is linked to knowing the hour of coming out of the body and avoiding sin.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8619-8692 confidence: medium

The Saviour commands preaching to all the world: strive, renounce the world and matter, and receive the mysteries of the Light before the number of perfect souls is complete, so as not to be placed at the gate and sent to outer Darkness; Maria affirms that she has heard and understood and restates the need to receive the mysteries in the troublous time.

The Saviour commands people to renounce the world and its matter and receive the mysteries of the Light before completion.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9083-9141 confidence: high

The speaker invokes a prior saying about forsaking father and mother and following him, then states that this means forsaking Ruler parents so the hearers may become sons of the First Mystery.

The passage interprets forsaking father and mother as forsaking Ruler parents so that the hearers may become sons of the First Mystery.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9402-9468 confidence: medium

The Fourth Document begins by stating that after Jesus was crucified he rose from the dead on the third day, gathered his disciples, and they prayed for compassion, saying they forsook father, mother, and the world to follow him.

The disciples say they forsook father, mother, and the world and followed Jesus.
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tongan

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: medium

The tale opens with two attendants of the Tui Tonga at Lapaha burning his house; as punishment, he orders them to go to Pulotu, described as the world of the departed, and bring breadfruit-tree wood for a new house.

The Tui Tonga punishes the attendants by requiring them to journey to Pulotu, explicitly called the world of the departed, to bring back house material.
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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

The two attendants travel north to Uoleva, meet the goddess Fehuluni, explain their punishment, and are told by her to go with her to Samoa instead of proceeding to Pulotu.

Fehuluni meets the condemned travelers, tells them not to continue to Pulotu then, and leads them to Samoa and back toward Tonga.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1635-1715 confidence: medium

Kauulufonuafekai and his people pursue the two murderers, Tamasia and Malofafa, by vessel as they flee through Eua, Haapai, Vavau, Niuatoputapu, Niuafoou, and onward; the pursuers fight and conquer several places.

The murderers flee from island to island while Kauulufonuafekai and his party repeatedly sail, fight, and conquer in pursuit.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 2049-2207 confidence: medium

Eitumatupua sends Ahoeitu to see his elder brothers' sikaulutoa game in heaven; the crowd admires him and identifies him as Eitumatupua's son from earth.

Ahoeitu is recognized as having come up from earth, is later sent down to earth, and the elder brothers also descend from heaven afterward.
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Tongan Myths and Tales DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION; lines 9313-9422 confidence: medium

Two gods, Tutula and Fakafumaka or Vakafuhu, say they will sail to Pulotu because it is a much-discussed country.

Two gods sail to Pulotu, encounter repeated sea dangers, and arrive at a place with divine figures, strange buildings, and extraordinary tests or events.
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Tongan Myths and Tales HINA AND HER BROTHER122 / HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124 / SINILAU AND THE ALBINOS125; lines 10568-10641 confidence: medium

Sinilau hears of Ofahekakala, travels to seek her as a wife, reaches the albinos' house, and refuses their claim that no one else is there and their warning about a stinking leper.

Sinilau leaves his own land to search for Ofahekakala as a wife, encounters the albino twins, and refuses their attempt to misdirect or deter him.
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Tongan Myths and Tales HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123; lines 10314-10406 confidence: medium

Hina is the daughter of the Tui Haatakalaua, lives with her father in Tongatabu, and news of her beauty spreads as far as Samoa.

News of Hina's beauty reaches Samoa, and Sinilau sets out by canoe with his brother to see her.
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Tongan Myths and Tales HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123; lines 10314-10406 confidence: high

Hina is awake as Sinilau approaches; she kicks and spits on him repeatedly. After he leaves through the window, she sees that he is Sinilau and follows him.

After Hina rejects him without knowing his identity, Sinilau refuses her at the beach and sails away; Hina then plunges into the water and swims after the ship to Samoa.
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Tongan Myths and Tales HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123; lines 10408-10483 confidence: medium

Hina’s uncle tells her to prepare to sail to Tonga with Sinilau. Sinilau orders a huge oven prepared on the village green, summons the concubines to farewell, and they are pushed into the oven and burned to death.

Hina’s uncle tells her to sail to Tonga with Sinilau; the couple sail in separate boats, arrive in Tonga, and Hina is placed inside an enclosure while Sinilau remains outside.
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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 and followers ride breakers; the sea becomes covered with sweet-smelling blossoms, and Sinilau swims off to discover their source when his men object.

Sinilau leaves his followers and swims over the sea to discover where the sweet-smelling blossoms come from, reaching another land by wave.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8094-8265 confidence: medium

Loau orders provisions for a voyage to see the big talking puko tree and wonders at Pulotu, the residence of the gods; navigators advise calling in, but Loau refuses.

The destination is Pulotu, called the residence of the gods, and the route passes the horizon and named strange seas before reaching the world edge.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8267-8349 confidence: medium

Voyagers reach an enormous pandanus tree, the turning place of all voyagers; the mast becomes entangled, the canoe enters a hole and is lost, while two men who jumped into the tree are saved.

The voyagers reach a tree described as the turning place of all voyagers, where the canoe becomes entangled and is lost.
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Tongan Myths and Tales KOE EAKAMATALA / THE EXPLANATION / KOE LAVE O MUNIMATAMAHAE / THE ADVENTURES OF LONGOPOA AND KAE 104; lines 7406-7461 confidence: high

In Vao’s version, Loau’s vessel reaches a reef with a pandanus and a great rock; Longopoa leaps into the tree, Kae onto the rock, the vessel sinks, and Kae escapes the huge bird kanivatu by clinging to feathers under one wing.

Both variant summaries feature Loau’s voyage toward the edge of the world, horizon, or place where earth and sky meet, followed by the loss of the vessel.
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Tongan Myths and Tales ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92; lines 5853-5954 confidence: medium

The party returns to Tongatabu; the Tui Tonga tells Fatafehi he has brought her a husband, Sisimatailaa lives with her, and after four nights he asks to go see his mother.

Sisimatailaa leaves Fatafehi and his mother, paddles east to learn of his father, is told not to sleep before the father's arrival, but falls asleep before sunrise.
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Tongan Myths and Tales PUNGAIX)TOHOA AND MUNIMATAHAE100 / KOE EAKAMATALA / THE EXPLANATION / KOE LAVE O MUNIMATAMAHAE; lines 7299-7403 confidence: high

Muni asks to be told who his father is, takes a Fijian with him, anchors at Telio, interacts with a stone surface and mooring stake, and is told to watch a plover because it is the road to his home.

Muni asks who his father is so he can seek him, travels with a Fijian companion, and receives a plover sign marking the road home.
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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 6606-6707 confidence: medium

The chiefs arrange watch duty on the boat, assign Muni and his parents a night watch, remove all equipment, and plan to cut the anchor rope so tide and drift will carry Muni away to die.

Muni is left on a stripped boat whose rope is cut so he will drift away and die, but he survives by using a food bowl to bail and a torn board to paddle.
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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 6370-6407 confidence: medium

Muni prepares to depart for Tonga, but the account states uncertainty about whether he returned to Tonga, remained in Fiji, or returned again.

The passage states that Muni prepared to depart for Tonga but gives conflicting or uncertain reports about movements between Tonga and Fiji.
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Tongan Myths and Tales STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100 / KOE EAKAMATALA / THE EXPLANATION; lines 7030-7187 confidence: high

Muni stands by a big banana tree and hears he is not the couple’s son; he asks about his parents, and they direct him to his father at Great Tonga, to anchor at Telio, and to follow a rail as the road home.

After learning he is not the son of the Lofanga couple, Muni asks who his parents are, sails to Tongatabu, follows the rail, and finds his father.
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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 8511-8600 confidence: medium

Faimalie stands on the beach, asks where the gods are going, asks to come along, persists after being told the boat is overloaded, and offers to sit on the outrigger or bail water before being accepted aboard.

Faimalie asks to join the journey despite the travelers' statement that the boat is overloaded, and she offers practical service before being accepted.
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Tongan Myths and Tales STORIES OF HINA AND SINILAU / HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122; lines 10193-10279 confidence: medium

When the bowl is filled with blood, Hina adds saliva to it. Tulifaukiave rises from it, and Hina tells him to follow her; the two run away.

After Tulifaukiave rises, Hina leads him away along a route involving a dark place, three rivers, three mountains, the sea, and a canoe.
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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: high

Tui Tofua is the son of Vakafuhu and Langitaetaea; he gathers first-born male companions and plays sika. His stick reaches Vakafuhu’s enclosure, where concubines seize it and chatter amorously while Vakafuhu is sleeping.

Tui Tofua’s anger or indignation after the sika-enclosure incident leads to his sea departure, explicitly with the intent not to return in the first version.
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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 4084-4223 confidence: medium

During a sika game, Tui Tofua’s stick lands on his father’s roof; the father’s wives scramble for it, Vakafuhu becomes angry and suspicious, and he rushes with a club to kill Tui Tofua, who denies wrongdoing and announces departure.

After Vakafuhu’s anger and attempted attack, Tui Tofua says he and his people will sail away; in mid-ocean they transform into sharks.
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Tongan Myths and Tales THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106; lines 7687-8092 confidence: medium

The recitative says a vessel was built in Haamea, loaded inland, and prepared for a voyage from Tongatabu to the talking puko tree.

The passage begins with a prepared vessel leaving Tongatabu for the talking puko tree.
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Tongan Myths and Tales THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113; lines 9647-9779 confidence: medium

Angatukuau sends Atupuhaimoana to Hikuleo at Pulotu; Atupuhaimoana finds Hikuleo and the gods having kava and reports Mataikamoana as a wooer from the world for Lupe.

Atupuhaimoana travels to Pulotu; Mataikamoana is described as a wooer from the world; Lupe is transported by vessel to Tonga and later returns with the gods to Pulotu.
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Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9782-9886 confidence: high

Mavaetangi and Tukukovikaealu are introduced as beautiful sisters of Tongoleleka; Taufaiteau of Tonga hears of them and asks a god about a girl he might marry.

Taufaiteau departs from his own place, seeks access to guarded women, follows supernatural instructions, overcomes dangers, returns to consult his kin, and completes the marriage.
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Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9782-9886 confidence: low

Years later the woman has a baby named Havili; he grows brave and strong, likes wild-animal hunting, swims from calm water into mid-ocean, loses sight of home, and reaches Fiji.

Havili, the son of the married couple, leaves home waters while swimming, loses sight of land, reaches Fiji, and meets an old wizard.
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Tongan Myths and Tales THE EXPLANATION / KOE LAVE O MUNIMATAMAHAE / THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105; lines 7463-7560 confidence: high

Loau, king of Haamea, announces a journey whose true destination is the horizon; he orders his double canoe prepared and tells Kae and Longopoa to say the voyage is only to Haapai or Vavau.

Loau conceals the true horizon destination and initiates a canoe voyage by having Kae and Longopoa tell relatives it is only to Haapai or Vavau.
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Tongan Myths and Tales THE ORIGIN OE NUKUNAMU ISLAND 72 / THE ORIGIN OF KAO ISLAND 73 / THE ORIGIN OF LOTUMA ISLAND75 / THE ORIGIN OF FEATURES OF TONGATABU EAGOON; lines 4699-4726 confidence: medium

A modern version from John Tupou adds the annual seeking of permission by mullet to leave the lagoon and substitutes a fictitious Tui Tonga Fatafehi for a local chief in the older version.

The modern version specifically adds annual seeking of permission by the mullet to leave the lagoon.
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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: medium

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.

Travelers journey or voyage to Pulotu, face dangers or trials there, and return to earth.
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Tongan Myths and Tales THE ORIGIN OF THE ROCKS TEUHIE AND KALOAFU79 / THE ORIGIN OF THE REEF MATAHINA82 / THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86; lines 5464-5478 confidence: medium

After the last twin pair was born, Futa left for unknown places, travelling by the road called Halaika.

After the final twin pair is born, Futa leaves for unknown places by Halaika.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5673-5764 confidence: high

The youths say they came to be useful and will go away, not to another part of the earth but to the sky, so Maafu Tukuiaulahi can always see them with the duck and humu fish; they depart after farewell.

The youths decide not to go to another part of earth but to go to the sky where Maafu Tukuiaulahi can see them.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5673-5764 confidence: high

Maafu Tukuiaulahi and the people are frightened by the dead duck and fish; he thanks the youths and explains that he sent them into peril because his people were tired of and afraid of their wickedness.

Maafu Tukuiaulahi says the people fear and are tired of the youths’ wickedness, leading him to ask that they go away; they agree to depart.
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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

Talaatama tells his younger brother they should move from Heketa before disaster overtakes their two boats; he says the place is bad, rocky, and rough, and proposes Fangalongonoa.

Talaatama and Talaihaapepe leave Heketa because it is rocky and rough and out of concern for their boats, then establish the Tui Tonga residence at Mua.
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Tongan Myths and Tales THE TWENTY-THIRD TUI TONGA, TAKALAUA, AND VAE47 / TAKALAUA AND HIS WIFE, ULUKIHELUPE (VAE)48 / THE AVENGING OF THE MURDER OF TAKALAUA50 / THE TWENTY-NINTH TUI TONGA, ULUAKIMATA I. OR TELEA51; lines 3541-3576 confidence: medium

Tui Halamaka regularly sails to Uea; a young chief of Uea asks to go to Tonga, is sent ashore, cries to his father, and asks that a boat be built.

The boy is refused passage to Tonga and responds by securing family support for the construction of a large boat.
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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: medium

Hina, a Samoan village virgin of great beauty, is sought by the Tui Tonga as a wife. On the voyage, the Tui Tonga takes Nganatatafu and two attendants aboard at Haano, then orders Nganatatafu to stay aboard because he fears Hina would prefer him.

The Tui Tonga wants Hina as a wife and keeps the handsome Nganatatafu from going ashore because he fears she would prefer him; Hina and Nganatatafu then agree to run away.
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australian aboriginal

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1239-1342 confidence: high

Wurrunnah returns hungry from hunting, is refused durrie and doonburr seeds, says his own people would starve him, gathers his weapons, and leaves.

Wurrunnah says his own people would starve him, gathers his weapons, and goes to seek a new people in a new country.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1744-1840 confidence: medium

The wives ask repeatedly to borrow the dayoorl stone to grind doonburr for durrie; Goomblegubbon refuses, although his own durrie is already cooking.

After Goomblegubbon refuses the dayoorl stone, his wives plan revenge, take the children, and run away.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1842-1967 confidence: medium

The wives say they are running away from Goomblegubbon because he would not lend a dayoorl to grind doonburr, and because they fear starvation and killing if he follows them.

The wives flee with their children, cross a river with help, and evade a pursuing husband who cannot swim.
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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 A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER.; lines 415-525 confidence: medium

The flowers all followed Byamee when he retired from earth and went to Bullimah, the land of rest.

The flowers all follow Byamee when he retires from earth and goes to Bullimah, the land of rest.
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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 1038-1164 confidence: medium

Bohrah says they will sleep while he hunts the dark away; asleep, he sends his Mullee Mullee, or dream spirit, out of his body to gather the darkness and roll it westward, then it returns.

Bohrah's Mullee Mullee leaves his sleeping body, gathers the darkness, rolls it westward, and returns.
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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 2044-2156 confidence: high

The ducks cry for the mother to take the children away, say they are more like Biggoon than ducks, and threaten to kill them before they grow big.

After the ducks reject and threaten the two children, the mother takes them away upstream to the mountains to hide from those who know her.
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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 2287-2397 confidence: medium

Wurrunnah travels many days to Doogoonberh on the sea, tries to drink the wide water, discovers it is salty, and decides to return to water-holes for drinking water.

Wurrunnah travels many days to the sea, investigates its salt water and noises, then carries sea water and shells back as evidence for others.
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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 2399-2526 confidence: medium

Wurrunnah makes fresh bags as old ones leak and reaches Nerangledool with enough salt water for elders to taste.

Wurrunnah leaves his own hunting ground, returns with knowledge of salt water, and is said to die soon because he broke Byamee's law.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3393-3511 confidence: medium

After Byamee leaves earth to dwell in Bullimah beyond Gobi Gobi mountain, all flowers on plains, ridges, and trees wither and die, leaving the earth bare and desolate.

After Byamee leaves earth for Bullimah, all flowers wither and the earth becomes bare and desolate.
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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 625-763 confidence: high

Beereeun the lizard wants to marry the Bullai Bullai green parrot sisters. They prefer Weedah the mocking-bird, but their mother says they were pledged to Beereeun at birth and that he is a great wirreenun who would harm them if refused.

Weedah plans to flee with the sisters while Beereeun is away, because Beereeun may harm them if the pledge is refused.
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The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 11623-11731 confidence: medium

The note says women are told the bull-roarer is the voice of Twanyirika, who takes the boy into the bush until he is better and returns as an initiated man; it compares this with Kurnai Tundun and south-east coast Daramulun bull-roarer beliefs, and notes variants with one or two bull-roarers.

The note states that women and uninitiated youths are taught that Twanyirika takes the boy away into the bush until he is better, after which the boy returns as an initiated man.
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The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 12045-12130 confidence: medium

The undecorated Ertwa-kurka steps out, runs close to the dancing women, suddenly wheels round and runs into the bush; men follow and camp with him while singing continues until daybreak.

The initiate runs away into the bush, remains there overnight with men singing, is dressed before dawn, and returns to the main camp.
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The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 12132-12218 confidence: medium

The men drop fire-sticks and halt; the young man throws a boomerang toward his mother's Alcheringa camp. The passage says this also occurs in other ceremonies and likely symbolizes entry into manhood and departure from women's control, while noting uncertainty about the exact significance of the Alcheringa direction.

The passage interprets the boomerang thrown toward the mother's Alcheringa camp as likely marking the young man's entry into manhood and passage from women's control into the ranks of men.
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The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 12220-12311 confidence: medium

Early in the day the Ulpmerka is removed on a pretext; men and women prepare food, chant, women dance, and at sundown the boy returns unaware and sleeps at the men’s camp.

The boy is taken from camp, later hidden from the women, brought through a prepared path, and after the operation sent out in another man’s charge until recovery.
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The Native Tribes of Central Australia F F 2 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 437 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 43 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 441; lines 18826-18915 confidence: medium

At Simpson's Gap the lizard people dance before the assembled people, sacred ceremonies are performed, and the Illunja man with one Echunpa returns underground to Ulirra.

The Illunja man and one Echunpa return underground to Ulirra, and the Unthippa women later enter the ground.
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The Native Tribes of Central Australia IJ D 2 / TRADITIONS AS TO ALCHERINGA ANXESTORS 405 / X TRADITIONS AS TO ALCHERIXGA ANCESTORS 407 / X TRADITIONS AS TO ALCHERIXGA ANXESTORS 409; lines 17523-17602 confidence: low

Being very tired, the men go underground.

The passage ends with the statement that, being very tired, the men went underground.
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The Native Tribes of Central Australia V THE CHURIXGA OF THE ARUXTA TRIBE 145 / NATIVE TRIBES OF / THE CHURIXGA OF THE ARUNTA TRIBE / THE CHURIXGA OF THE ARUNTA TRIBE; lines 7812-7875 confidence: medium

Figure E is one side of the Churinga nanja of the elder of two women who accompanied Ulpmirka men of the Ukakia or plum-tree totem in the Alcheringa and were taken north by Kukaitcha.

The two women are said to accompany Ulpmirka men in the Alcheringa and to be taken away to the north by Kukaitcha.
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The Native Tribes of Central Australia VIII INITIATION CEREMONIES 305 / IXITIATIOX CEREMONIES / CARRIED. / VIII INITIATION CERE-MONIES; lines 14197-14301 confidence: medium

A special messenger or Inunirra, also named Kukaitcha, comes from the north, from the country glossed as salt water, tells the men to leave and follow him, and takes the two women from the local Kukaitcha.

The Inunirra named Kukaitcha comes from the north, tells the men to leave their country and follow him, takes the two women, and initiates a northward journey.
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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 the operated men flee, the wives of the mutilated man find him dead, locate the missing parts, place the body in a large pitchi, replace the parts, and leave; the man then awakes as if from a dream, follows the women to where they eat Okranina or snake, and all go into the earth with Churinga, with three stones marking the spot.

The restored man and women go into the earth carrying their Churinga, and three stones arise to mark where they entered.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERINGA ANCESTORS 429 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 431 / XI TRADITIONS AS TO ALCHERIN'GA AN'CESTORS 433 / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 435; lines 18582-18621 confidence: medium

At Pilyiqua, the two young men camp at small rock-holes, kill and eat some small wild dog men, and are overtaken by the old man, who eats little of the meat given to him and remains intent on killing them.

The old man overtakes the two young men and seeks to kill them; they leave before daylight and later hide from him.
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The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM / FIG. 83. THAPAUERLU, A WATER-HOLE IN THE MURCHISON RANGE WHERE / CEREMONIES OF THE WOLLUNQUA TOTEM 253 / CEREMONIES OF THE WOLLUNQUA TOTEM 255; lines 14928-14976 confidence: medium

Tadjinara is described as about ten feet in diameter, and the passage says that 'here it was that the Wollunqua originally arose in the Alcheringa.'

Wollunqua is described as arising at Tadjinara, starting out on travels, withdrawing his tail at Ununtumurra, diving into the earth, and returning to Thapauerlu as his final abode.
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The Northern Tribes of Central Australia CHAPTER XI / INITIATION CEREMONIES / CHAP. XI / FIG, III. TYING FUR-STRING ROUND THE ARM OF A NOVICE.; lines 19193-19288 confidence: medium

The father tells the boy to go away for three moons; a Pungarinji and a Tjuanaku man take him to distant groups, invite them to ceremonies, and return with strangers.

The boy is instructed to go away for three moons with guardians, visits distant groups, and returns with participants for the ceremonies.
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The Northern Tribes of Central Australia CHAPTER XI / INITIATION CEREMONIES / CHAP. XI / FIG, III. TYING FUR-STRING ROUND THE ARM OF A NOVICE.; lines 19290-19387 confidence: high

The elder brother keeps the boy in the bush until healed, obtains string and a pubic tassel from the mother, decorates and seats the boy on a tree limb, the mother applies ochre and gives food, and the elder brother takes the boy to the men's camp, marking transfer from mother to men.

The elder brother takes the boy into the bush until the wound heals, brings him back, leaves him outside the main camp, and later takes him to the men's camp.
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The Northern Tribes of Central Australia CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING / CHAPTER XVIII / THE ATNINGA OR AVENGING PARTY; lines 26196-26225 confidence: medium

Chapter XVIII is headed “The Atninga or Avenging Party” and its synopsis lists organization rites, dances, blood-drawing, spear prostration, departure and return, an old woman’s harangue, shield testing, black body paint with alpita, and the dead man’s spirit in bird form following the party.

The passage states that the observers witnessed the despatch and return of an atninga, and the chapter synopsis lists the departure and return of the party.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / MAN OF THE CRANE TOTEM. / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS; lines 15643-15734 confidence: high

The Munga-munga women, whose totem was Menadji or yam, arose near Tennant Creek, were sent east by the great ancestor of the black-snake totem, carried yams identified as mitji-mitjari or Churinga, and deposited them along their Worgaia route.

The Munga-munga women of the yam totem are sent east carrying yams that are identified as mitji-mitjari or Churinga and are deposited along their route.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 17917-18017 confidence: medium

Old men show the Larakia youths the bull-roarer Biddi-hiduba, forbid women and younger brothers to see it, have youths hide it, later break and bury it, while women call its sound Eruba and believe it is a sky spirit’s voice carrying youths away and returning them initiated.

Women believe a spirit carries Larakia youths into the bush until they return initiated; the Urabunna boy also leaves camp, journeys, and returns with a smoke signal before transfer to the men’s camp.
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The Northern Tribes of Central Australia FIG. PAGE / PLATES AND MAP / CHAPTER I / INTRODUCTION; lines 2173-2282 confidence: low

The old ancestors are said probably to have entered by the far north; two immigrations are proposed, the first represented by Tasmanian aborigines and the second by a later people at a higher cultural level.

The passage describes ancestral migrants entering from the north, moving by several routes, and bringing customs and beliefs that changed as they travelled away from the entry point.
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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: high

The younger Parenthie asks whether the women should also be cut; the elder fears they might die but performs atna-ariltha-kuma upon all of them.

The passage centers on two brothers, explicitly elder and younger, who turn back toward their country, travel together through difficulties, and finally return and die together.
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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 20734-20774 confidence: medium

The woman repeatedly leaves supplies at her Ertua husband’s camp and goes to feed the euro milk; he is unaware. The euro grows, refuses milk, and runs to a water soakage.

After being fed milk and growing, the euro refuses further milk and runs away to a water soakage.
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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

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 comes out of the ground, later travels underground, comes out again, and finally goes down into the ground.
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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

The travelers make various water-holes along the Western and Oakey Creeks, pass into Willingara country, go down into the earth, and leave spirit children from their bodies wherever they perform sacred ceremonies.

After making water-holes and performing ceremonies, the Yakomari and Thungallum pass into Willingara country and go down into the earth.
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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 33065-33089 confidence: medium

The Munga-munga women are described as having been sent away from Tjinqurokora by the snake; they travel east carrying yams that are also their Churinga, and the drawing represents their bodies and drawn-up legs.

The snake sends the Munga-munga women away from Tjinqurokora, after which they travel a long way east.
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The Northern Tribes of Central Australia VI CEREMONIES CONNECTED WITH THE TOTEMS 221 / VI CEREMONIES CONNECTED WITH THE TOTEMS 225 / CHAPTER VII / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 227; lines 14006-14093 confidence: medium

Wollunqua arises in Wingara time, wanders from a pot-hole in a rocky gorge of the Murchison Range, travels west, repeatedly tries to go into the earth, succeeds at Ununtumurra, and returns underground to Thapauerlu.

Wollunqua arises, travels west, repeatedly tries to descend into the earth, and finally returns underground to Thapauerlu.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2510-2590 confidence: medium

The passage mentions a Tibetan embassy to Vikrama^ila, Ati^a outshining an assembly, the Indian monks' reluctance to let him leave, his stated pilgrimage to the eight sanctity places, and his reception by King Ananta-kirti in Nepal.

Ati^a hides his intention to go to Tibet by saying that he is going on pilgrimage to the eight Buddhist sanctity places.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION.; lines 68-102 confidence: low

The narrator receives an April 1909 telegram from the Indian Government, arrives in Simla, plans the journey with Dr. J. H. Marshall, completes preparations, and starts the caravan for the frontier districts on 14 June.

The passage describes a summons to service, preparation of a journey plan, completion of arrangements, and the caravan’s departure toward frontier districts.
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The Buddhism of Tibet, or Lamaism BIRRING THE DEMONS. AS7 / DEMONS OF THE SKY. / DEATH CEREMONIES. / DIATH LIPES. 489; lines 26066-26093 confidence: medium

After advising the spirit to leave the body and attachments, the Lima plucks crown hairs from the corpse; the act is believed to release the spirit through the hair roots and a minute skull perforation.

The spirit is advised to quit the body and is ritually released through the crown by the Lima's hair-plucking action.
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The Buddhism of Tibet, or Lamaism DISCOVERING THE NEW INCARNATION. 249 / THE CHILD-HIERARCH. 251 / HIS TRAINING AND MINORITY. 253 / MONASTERY OF CHOGORTAN,!; lines 13275-13340 confidence: medium

“Isolation from the world” is desired by Buddhist monks to escape temptations and favor meditation; Gon-pa/Gom-pa is glossed as a solitary place or hermitage, often away from villages.

Monks desire isolation from the world in order to escape temptations and favor meditation.
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The Buddhism of Tibet, or Lamaism ESTABLISHED CHURCH OR GE-LUG-PA. 61 / VAJRA-DHARA. / KAR-GYU-PA SECT. 63 / KATEGTC SECT. 65; lines 3338-3398 confidence: medium

Mila’s father died when he was seven, leaving property in the uncle’s charge until Mila’s majority; the uncle appropriated it, left Mila and his mother destitute, and persecuted them.

After the uncle’s appropriation and persecution, Mila’s mother sends him away to become a Lama and learn destructive sorcery.
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The Buddhism of Tibet, or Lamaism HAIL TO LAMA MANJUSRI! / TIBETAN WAKES. 491 / SUMMONING THEE TEUNGRY DEMONS. / RELEASING FROM HELL. 493; lines 26277-26376 confidence: high

Before removal, food and drink are set before the corpse; a Lama presents a scarf and tells the deceased to accept the food, understand death, leave and not return to trouble relatives, remember the deity’s name, and take the white right path.

The Lama instructs the spirit to take the white right path and leads the corpse procession while inviting the spirit to accompany the body in the right direction.
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The Buddhism of Tibet, or Lamaism HAIL TO LAMA MANJUSRI! / TIBETAN WAKES. 491 / SUMMONING THEE TEUNGRY DEMONS. / RELEASING FROM HELL. 493; lines 26277-26376 confidence: high

Before removal, food and drink are set before the corpse; a Lama presents a scarf and tells the deceased to accept the food, understand death, leave and not return to trouble relatives, remember the deity’s name, and take the white right path.

The Lama tells the deceased that it must go away from the house and never return to trouble or injure relatives.
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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 INERODUCTORY. / LAND OF THE SUPERNATURAL, 3 / CHANGES IN PRIMITIVE BUDDHISM LEADING TO / LAMAISM.; lines 207-359 confidence: high

Siddharta renounces high estate, beloved wife, child, and home to become an ascetic and master the secrets of deliverance from sorrow.

Siddharta renounces high estate, wife, child, and home in order to become an ascetic and seek deliverance from sorrow.
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The Buddhism of Tibet, or Lamaism LION-DANCE. / PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA,; lines 28754-28857 confidence: high

“Travelling to forest of banishment”; “In forest”; “Forest hut.”

The listed scenes include travelling to a forest of banishment and residence in the forest or forest hut.
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The Buddhism of Tibet, or Lamaism MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547; lines 29100-29182 confidence: medium

The family settles among snowy mountains and forested hills; two Mahayana mendicants help choose a hillock; Visvantara lives in a separate cell like a celibate monk; water, flowers, fruits, parrots, and pacified animals support the hermitage.

The family fixes an abode in the mountain forest, and Visvantara lives separately like a celibate monk and takes a vow.
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The Buddhism of Tibet, or Lamaism NAN-SA, 557 / NAN-SA. 559 / NAN-SA. 561 / NAN-SA. 563; lines 30144-30158 confidence: medium

Nan-sa, in novice dress, ascends the convent roof and “sailed away, Buddhalike, through the sky, vanishing into space like the rainbow.”

Nan-sa vanishes into space like a rainbow and is seen no more.
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The Buddhism of Tibet, or Lamaism PRAYERS FOR BLESSINGS. / BENEDICTION. / HYMN 10 THE BUDDHIST TRINITY. 439 / TE WBPOGE. 441; lines 23438-23562 confidence: high

The speaker asks Father-Mother Dharmakaya Samantabhadra, Sambhogakaya mild and angry Loving Ones, Nirmanakaya sages of the skull-rosary, the Mila-tantra Lama, ghosts of heroes, witches, demoniacal defenders, guardians, and all invited to this place to depart.

After the petitions, the speaker asks several classes of invoked deities, spirits, defenders, guardians, and country gods to depart.
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The Buddhism of Tibet, or Lamaism PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55 / WANS. DDD / NAN-SA, 557; lines 29667-29774 confidence: medium

Nan-sa thinks escape is impossible despite her wish to devote herself to religious life; she invokes Tara for mercy and answers the prince with modest or self-deprecating comparisons.

Nan-sa desires religious life and tries to enter a convent, but the match is pressed by her parents and marriage follows.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543; lines 28984-29077 confidence: high

Ministers propose loss of tongue, hands, eyes, and head for those involved with the Brahman and the Jewel; the king refuses his son’s death and orders twenty-five years of banishment to the black hill of demons and ravens.

The prince is banished for twenty-five years because the king will not allow punishment that would kill him after the Jewel-gift dispute.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543; lines 28984-29077 confidence: high

The prince tells Madri to care for the children and accept a protector; she refuses separation. The forest is described as thorny, dangerous with beasts, snakes, scorpions, and demons, hot by day, cold by night, without houses or caves, with grass bedding and jungle fruit food.

Madri refuses to desert Visvantara despite his description of the dangerous forest and departs with him and the children.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543; lines 28984-29077 confidence: high

At the forest margin, the retinue laments; the Bodhisat addresses them and orders them to turn back.

At the forest margin the Bodhisat sends the retinue back and teaches that separation from loved things and people is unavoidable.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543; lines 28984-29077 confidence: medium

Ministers propose loss of tongue, hands, eyes, and head for those involved with the Brahman and the Jewel; the king refuses his son’s death and orders twenty-five years of banishment to the black hill of demons and ravens.

The banishment place and forest are described with demons, ravens, predators, venomous snakes, scorpions, harsh climate, and lack of shelter.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543; lines 29079-29097 confidence: high

Visvantara joyfully bestows the splendid chariot on a Brahman, takes prince Krishna on his shoulder, and Madrl takes princess Jalini as they go forth into the forest on foot.

The prince and family leave on foot for the forest, dress in leaves, and travel painfully until reaching the forest of penance.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55; lines 29434-29541 confidence: low

The child is secluded until age fifteen; after first seeing the outer landscape and noticing others cultivating while her family land is neglected, she asks her mother to let her cultivate with the servants.

The daughter is secluded until her fifteenth year, then looks outside for the first time and initiates action by asking to cultivate the family fields.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 55 / WANS. DDD / NAN-SA, 557 / NAN-SA. 559; lines 29776-29888 confidence: medium

Nan-sa goes to the garden carrying the young prince; the lord rests on her lap; autumn is described with flowers ceased and bees gone; Nan-sa weeps over religious frustration, separation from parents, and Ani's jealousy.

Nan-sa longs to pursue religious desires; the lord tells her to wait until the harvest, while Dor-grags-Ras-pa says the time for devotion has arrived.
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The Buddhism of Tibet, or Lamaism ROAD VERSION OF PEAY. 535 / PP ASS, DOF / LION-DANCE. / PRINCE VISVANTARA. 541; lines 28612-28751 confidence: high

The key lists the prince being upbraided by his family, a minister urging the king to kill the prince, the prince being saved from lynching, and his banishment.

After the gift episode, the prince is condemned, saved from lynching, banished, farewelled by citizens, and proceeds on foot with his family.
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The Buddhism of Tibet, or Lamaism ROUTINE IN AN UNREFORMED MONASTERY. / IN UNREFORMED SECTS. 221 / LIFE AS A VILLAGE PRIEST. / IN HERMITAGE.; lines 11795-11844 confidence: medium

The passage says Buddhism had hermits who retired into the wilderness and compares them to John the Baptist.

The passage describes hermits retiring into wilderness and young lamas being trained through hermitage seclusion.
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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: high

The Guru is enveloped in a rainbow-halo; four heroes assist him onto a celestial horse; he is borne southwest through the sky with heroes, fairies, music, and flowers.

The Guru leaves in a rainbow-halo, mounts a celestial horse, and is borne away through the sky with supernatural attendants.
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The Buddhism of Tibet, or Lamaism THE CURRICULUM. / TEXT-BOOKS AND LESSONS. 175 / NOVICIATE. 177 / THE NOVICIATE.; lines 9401-9541 confidence: medium

If approved, the applicant recites learned texts, names are sealed by thumbs, scarves are placed around necks, and princely clothing is exchanged for yellow or red robe in imitation of Śākyamuni’s renunciation; rejection brings ejection and punishment of the tutor.

The formal initiation is explicitly called “going forth from home,” and the robe exchange is described as imitating Śākyamuni’s renunciation of the world.
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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

In the palace he meditates under a tree; a bride is found; after five years gods declare him divine and commissioned as Saviour of the world.

Padma-sambhava wishes to renounce princely life, is kept in the palace, then leaves through banishment and proceeds to cemetery ascetic practice.
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The Buddhism of Tibet, or Lamaism TIBETAN NEW-YEAR FEAST. 505 / PEOWER-PEAST., D07 / W ATER-FEAST. 509 / FEAST OF ANTON. S11; lines 27246-27351 confidence: medium

After repeated throws, the Ldjon or scapegoat flees on a white horse; provided with a white dog, white bird, salt, and provisions, he is pursued with screams and blank shots to the mountains of Chetang and remains outcast there for months.

After losing the dice contest, the Ldjon/scapegoat flees on a white horse and is pursued to the mountains of Chetang, where he remains as an outcast.
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The Buddhism of Tibet, or Lamaism VAJRA-DHARA. / KAR-GYU-PA SECT. 63 / KATEGTC SECT. 65 / AFFILIATION OF SUB-SECTS OF THE KAR-GYU-PA.; lines 3401-3465 confidence: medium

“forts and pulling them to pieces again” are said to be favourite fresco subjects; the tasks seemed endless, Marpa still withheld instruction, and young Mila fled.

Mila flees after Marpa withholds instruction, and later flees hostile relatives despite being described as able to destroy them.
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The Buddhism of Tibet, or Lamaism WANS. DDD / NAN-SA, 557 / NAN-SA. 559 / NAN-SA. 561; lines 29902-30009 confidence: medium

The monkey's tricks amuse the young prince; Nan-sa, agitated, invites the beggar in and says she wishes to devote her life to religion, has no earthly desires, was forced by filial obedience, and asks about a convent and spiritual father.

Nan-sa says she has no earthly desires, wants to devote her life to religion, asks which convent to enter, and asks for a learned lama as spiritual father.
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The Tibetan Book of the Dead THE WISDOM TEACHINGS 13 / THE WISDOM TEACHINGS 15 / THE WISDOM TEACHINGS 1. / VI. THE DEATH CEREMONIES; lines 1738-1766 confidence: medium

The separation process is commonly said to take three and one-half to four days unless assisted by a priest called the Zpho-bo, the extractor of the consciousness-principle; even if successful, the deceased may not realize separation until that time has expired.

The Zpho-bo is described as an extractor of the consciousness-principle, and the spirit is commanded to quit the body and attachments.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5593-5738 confidence: medium

The addressee is told that death has come, that departure from this world is occurring, that clinging cannot preserve life here, and that the Precious Trinity should be remembered.

The addressee is told that death has come, that departure from the world is underway, and that clinging to this life is powerless and should be abandoned.
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african bantu

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 1746-1834 confidence: high

At the beginning of the nineteenth century, Balui clans inhabit the Upper Zambesi valley; two Bambwela chiefs migrate north-east for hunting grounds, with 'Kabulwebulwe settling near the Upper Kafue and Kale on the Lunga.

The passage describes chiefs migrating for hunting grounds, Baluba fleeing across the Kafue into Ila country, and later raids pressing more Baluba into Ila country.
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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 1836-1926 confidence: medium

Kawambala's wounded son escaped and later returned with an army; Jipumpu withdrew to Congo country for a year, then returned, defeated opponents, and ruled as Kasempa.

Jipumpu withdraws into Congo country for a year, returns, defeats opposition, and rules with the title Kasempa.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I VOL. I K / CH. V / DOMESTIC ANIMALS / THE BA-ILA CHURN.; lines 5059-5124 confidence: high

Two annual events in herd life are ceremonially marked; when village water is scanty and pasture poor, the herds depart to the river-bank in a rite called kuwila.

The passage presents an annually recurring movement of cattle from the village to the river-bank when water and pasture are poor, with named ceremony and public performance.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II A MWILA : A GREAT TELLER OF TALES. / VOL. II Z / CH. XXVIII / FOLK-TALES 339; lines 14083-14194 confidence: medium

The travelers depart to see whether they can get fire from God. After ten-day intervals, small bones of Vulture, Fish-eagle, and Crow fall to earth; Mason-Wasp remains alone, reposes on clouds, and never reaches the summit of the sky.

Four travelers depart for God to get fire, but Vulture, Fish-eagle, and Crow fall as bones, leaving Mason-Wasp alone on the journey.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA. / VOL. II L; lines 5939-6031 confidence: high

A woman gathering roots in the forest is confronted by a big man who says he is Mwana Nyambe, parenthetically Leza, and tells her not to fear, to take her basket and hoe, and to follow him for a revelation.

The woman is led far away by Mwana Nyambe/Leza, shown hidden cattle and food stores, and sent back to tell the people what she has seen and heard.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA. / VOL. II L; lines 5939-6031 confidence: high

In June 1913, Mupumani, a leper near Nanzela, arises as a prophet and says he was not given to dreams and had only one vision.

While Mupumani is asleep, a ghostlike man descends through the roof, lifts him onto his shoulders, and carries him to an unknown place where he encounters Namulenga/Mulengashika.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II DYNAMISM / VOL. II G / VOL. II H / THE DOCTRINE OF SOULS; lines 4224-4310 confidence: medium

Rare medicine called musamo wa Iwende lets a dead man return in the flesh: he is placed on a veld platform, gets up after three days, travels east, is fed at kraals, reaches Chundu, marries, and dies if seen by someone from his former home.

The medicine-enabled returnee travels east until reaching Chundu, where he marries and settles.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II 2 C / CH. XXVHI FOLK-TALES 387 / PART III / VOL. II 2 D; lines 16678-16793 confidence: high

The fish-man says he does not eat grain but baboon's fruit, and if the woman also eats it he will go back to the water and she will not see him again.

The fish-man tells the woman not to eat his baboon's fruit; after she steals some, he goes back to the water and is never seen again.
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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's end on earth is mysterious: he disappears, his spears, clothes, and ornaments are found beside a deep pool, he is never seen again, and before leaving earth he parcels out territory among chiefs.

Malumbe disappears; only his spears, clothes, and ornaments are found beside a deep pool, and he is never seen again.
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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 2825-2934 confidence: high

At dawn when Ngongomela rises, the uncircumcised band goes from the inhabited world to the wilderness and lodge; this is called the first separation rite.

The candidates leave the inhabited world for the wilderness, jump a firebrand, are stripped and shorn, and the author interprets the ablation as severing the old childish life.
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The Life of a South African Tribe, Vol. I (The Social Life) C. THE AGE OF PUBERTY / THONGA. / SOME REMARKS ON THE CIRCUMCISION SCHOOL / D. MARRIAGE; lines 4161-4275 confidence: medium

A goat is slaughtered at the bride's mother's hut. The groom's sisters and other women find the bride hidden in a neighbouring hut, pull her out despite refusal, cover her with a large cloth, and lead her in procession while singing the tjeka song.

The bride is hidden in a neighbouring hut, refuses to come, is pulled out by the groom's female relatives, covered with a cloth, and escorted with a song of accompaniment.
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The Life of a South African Tribe, Vol. I (The Social Life) C. THE AGE OF PUBERTY / THONGA. / SOME REMARKS ON THE CIRCUMCISION SCHOOL / D. MARRIAGE; lines 4511-4615 confidence: medium

The bride's departure is delayed if lobola is incomplete. The husband brings remaining oxen and sovereign presents called his spitting, the bride's trousseau is prepared, female relations exhort and accompany her, and her father sacrifices a fowl to ancestors and prays for her before she leaves.

The departure of the new wife to the husband's kraal is delayed until full lobola is paid, then occurs with trousseau, female accompaniment, and a father's sacrifice.
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The Life of a South African Tribe, Vol. I (The Social Life) C. THE AGE OF PUBERTY / THONGA. / SOME REMARKS ON THE CIRCUMCISION SCHOOL / D. MARRIAGE; lines 4719-4802 confidence: medium

The author applies rites-of-passage theory: bride and bridegroom move from single to married status, and the bride moves from one family and village to another, implying separation and aggregation rites.

The bride moves from one family and village to another, flees before hloma, is seized, loses the veil, and is accompanied by a mourning song.
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The Life of a South African Tribe, Vol. I (The Social Life) CHAPTER II / THE LIFE OF THE VILLAGE, / A. THE THONGA VILLAGE / B. MOVING A VILLAGE AND FOUNDING A NEW ONE; lines 11288-11393 confidence: medium

When building material is ready, the headman goes with his principal wife to the chosen spot; they leave the old village forever and must not return.

The headman and principal wife leave the old village forever and are not to return as part of founding the new village.
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The Life of a South African Tribe, Vol. I (The Social Life) CHAPTER II / THE LIFE OF THE VILLAGE, / A. THE THONGA VILLAGE / B. MOVING A VILLAGE AND FOUNDING A NEW ONE; lines 11715-11816 confidence: low

A persistently wicked person may be made to live alone outside the village; children who steal or mock cripples may be beaten, and an offended cripple may claim a fine.

A person who is truly wicked and exhausts patience may be forced to build a hut alone outside the village.
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The Life of a South African Tribe, Vol. I (The Social Life) E. MATURE AGE. / F. OLD AGE / G. DEATH / CONCLUSION ABOUT DEATH AND FUNERAL; lines 6432-6504 confidence: high

The author says death is a passage: for the deceased, from the world of the living to the world of the dead; for relations, from one phase of life to another.

The passage states that death is a passage to the world of the dead and that piercing the hut wall solemnizes the deceased's official departure from the former dwelling.
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The Life of a South African Tribe, Vol. I (The Social Life) F. THE FATE OF THE THONGA VILLAGE / THIRD PART / THE NATIONAL LIFE / CHAPTER I; lines 12854-12935 confidence: medium

The Nkuna clan migrated from the Oliphant-Limpopo confluence to the country around Leydsdorp around 1835; its migrations are said to have prevented outsiders from joining and strengthened the national tie.

The Nkuna clan migrates, the ancestor Nkuna leaves Zululand, and later immigrants leave their own clans because of desire for change or flight after witchcraft accusation.
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The Life of a South African Tribe, Vol. I (The Social Life) SPOON -EL1AS / PRELIMINARY CHAPTER / A. PREHISTORIC PERIOD. / B. HISTORIC PERIOD.; lines 1062-1163 confidence: medium

Many Thonga clans, including Nkuna, Baloyi, and Mavundja, emigrated to the Transvaal around 1835-1840 rather than submit; Manukosi later ruled for more than twenty years and died in 1856.

Several Thonga clans leave for the Transvaal rather than submit to Manukosi.
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The Life of a South African Tribe, Vol. I (The Social Life) THE LIFE OF THE INDIVIDUAL / CHAPTER I / THE EVOLUTION OF A MAN FROM BIRTH TO DEATH / THONGA CALABASHES; lines 2206-2309 confidence: medium

On the day of weaning, the child leaves the parents’ village for grandparents; firstborn goes to maternal grandparents, second to paternal. Parents may accompany at night and later watch hidden through branches so the child does not see the mother and cry.

On the day of weaning, the child must leave the parents’ village to stay with grandparents, and the parents avoid being seen by the child afterward.
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The Life of a South African Tribe, Vol. II (The Psychic Life) A. CLOTHING AND ORNAMENTS / B. HABITATION / C. UTENSILS / D. COMMERCE; lines 4347-4452 confidence: medium

Travellers had taboos: do not take salt, sharpen assagais on the road, or pluck milala basket leaves on the outward journey.

Travellers must observe prohibitions concerning salt, assagai sharpening, milala leaves, and road cleanliness before or during outward travel.
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The Life of a South African Tribe, Vol. II (The Psychic Life) A. THE NOUN. THE POWER OF CLASSIFICATION / B. THE VERB AND THE POWER OF COMBINATION / C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION; lines 5281-5372 confidence: medium

Shinangana, an unschooled man from Spelonken, created a chronology of about seventy years beginning with the Thonga migration into the Transvaal and flight before Manukosi; he became known and was consulted about ages and dates.

Shinangana's chronological era begins with the emigration of Thonga tribes into the Transvaal when they fled before Manukosi.
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The Life of a South African Tribe, Vol. II (The Psychic Life) B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART / B. POSSESSIONS / C. WITCHCRAFT; lines 18181-18274 confidence: medium

Ntchutchu bewitches the will so the victim leaves home for Johannesburg or elsewhere, where other baloyi kill him; the noyi at home is considered the author of the death.

Ntchutchu is described as bewitching the will so the victim leaves home without motive and becomes prey to baloyi elsewhere.
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The Life of a South African Tribe, Vol. II (The Psychic Life) B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART / B. POSSESSIONS / C. WITCHCRAFT; lines 18398-18477 confidence: medium

Nwashihandjime is said to have disappeared from the village for months and returned from the desert emaciated but full of new magical powers; hiccoughing is noted as a symptom of bewitchment by mitisa or of magical power.

Nwashihandjime is said to disappear from his village for months and return from the desert emaciated but full of new magical powers.
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The Life of a South African Tribe, Vol. II (The Psychic Life) C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS; lines 5754-5901 confidence: medium

The thrown kwakwa fruit rolling away is paired with accepting hoes from Ba-Hlabi; the author explains this as selling a daughter in marriage to distant people and losing her forever.

The rolling kwakwa fruit is explained as a daughter married to Ba-Hlabi and lost forever, with the moral not to let girls marry foreigners.
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The Life of a South African Tribe, Vol. II (The Psychic Life) C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS; lines 6048-6189 confidence: medium

A love song, probably by a girl not allowed to marry her chosen boy, says: tomorrow she will start with an axe and cut the stump where her friend hurt his leg.

The love-song speaker repeatedly says she will start tomorrow, taking an axe to cut the stump where her friend hurt his leg.
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The Life of a South African Tribe, Vol. II (The Psychic Life) C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS; lines 6640-6777 confidence: medium

The crossing song says, "I cross the stream," "I tow the boats," "I fly away as far as Ntshangane," and "Adieu, village of Muhari."

The song speaks of crossing a stream or river, towing boats, leaving Muhari's village, and reaching Ntshangane; the author suggests it may refer to fugitives seeking refuge.
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The Life of a South African Tribe, Vol. II (The Psychic Life) C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS; lines 8862-8930 confidence: medium

When the bride sets out, her parents give her a beloved young servant as companion. The party travels, then sends people ahead to announce the bride's arrival, leaving the bride and servant alone.

The bride leaves her parental home for her husband's village, but the escorts go ahead, creating a vulnerable interval in which only she and her servant remain on the road.
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The Life of a South African Tribe, Vol. II (The Psychic Life) C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS; lines 9216-9307 confidence: medium

After the mourning period, another child is born and the same event occurs; the chief says they must move away from the gourd, and after moving, misfortune stops.

After the same child-killing event recurs, the chief moves the village away from the gourd, and misfortune no longer pursues them.
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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 11151-11245 confidence: high

The morning star is lauded as herald of day, signals warriors and travellers to depart, and lights circumcision candidates as they leave for initiation; an informant says it leads boys from childhood ignorance into adult knowledge, from darkness into light.

The morning star announces the day, signals warriors and travellers to depart, and lights circumcision candidates as they leave childhood for adult life and knowledge.
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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 14290-14393 confidence: medium

For a man about to travel, the doctor prepares protective drugs in a pot, brings them to the hut entrance, takes decoction in his mouth, spits it at the patient with the sacramental tsu, and prays.

A medicine-man performs a sacrificial prayer and medicinal washing for a man setting out on a journey, asking that misfortune depart and hazards be neutralized.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE CHILD THAT WAS CARRIED OFF BY A BABOON. / THOSE WHO ONLY LAUGH ONCK (BA KA MAHLEKAKANWE). / CHAPTER III / B. A COLLECTION OF THONGA TUNES; lines 9808-10209 confidence: medium

Tune 1 is titled the song of the Manyisa bard and translates: "Mother, tell where do you go?"

Several songs ask where a mother goes, say a mother has left, warn someone not to go with a man, or refer to going at night.
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basque

Basque Legends ALTABISKARCO CANTUA. / SONG OF ALTABISCAR. / SONG OF LELO. / SONG OF ALTABISCAR.; lines 10095-10216 confidence: high

"Little bird, where goest thou / On thy two wings in the air?" The speaker says snow is on the passes to Spain and that they will go together when it melts.

The speaker describes going to Spain but says the snow is on the passes and that travel will happen when the snow has melted.
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Basque Legends ALTABISKARCO CANTUA. / SONG OF ALTABISCAR. / SONG OF LELO. / SONG OF ALTABISCAR.; lines 10219-10370 confidence: medium

The beloved says she came unknown to her father, heart-broken, to say that he changed the sheep-pasture and forbade her forever to speak with the other speaker.

The beloved comes secretly to report a permanent prohibition, and the other speaker asks whether she has come to bid farewell forever.
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Basque Legends AN ESSAY ON THE BASQUE LANGUAGE, / BY M. JULIEN VINSON. / BASQUE POETRY. / I.--PASTORALES.; lines 9173-9250 confidence: high

The Pastorale is described as a mixture of old legends, not about Constantine's mother or the Invention of the Cross; its opening scene is from "The King who wished to marry his own daughter," with King Antoina seeking to marry Helène and obtaining papal dispensation.

King Antoina wants to marry Helène, obtains a dispensation, and Helène refuses and escapes.
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Basque Legends AN ESSAY ON THE BASQUE LANGUAGE, / BY M. JULIEN VINSON. / BASQUE POETRY. / I.--PASTORALES.; lines 9173-9250 confidence: medium

Helène refuses, escapes, sails for England, is pursued by the ship captain's love, and is saved from him by a shipwreck that leaves her alone in England.

Helène embarks for England; the captain falls in love with her and persecutes her, but a shipwreck saves her from him.
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Basque Legends AN ESSAY ON THE BASQUE LANGUAGE, / BY M. JULIEN VINSON. / BASQUE POETRY. / I.--PASTORALES.; lines 9392-9424 confidence: medium

Agar and Ismael are driven into the desert and saved by the angel Gabriel.

Agar and Ismael are driven into the desert and saved by the angel Gabriel.
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Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 11682-11777 confidence: medium

The song says the ports toward Spain are filled with snow and asks the bird to wait until spring brings sunny weather so they can fly together.

The song has a planned journey or flight delayed by snow until spring brings sunny weather.
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Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 11682-11777 confidence: medium

"Borne on thy wings amidst the air, / Sweet bird, where wilt thou go?"

The speaker addresses a bird in the air and proposes that they will fly together after waiting.
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Basque Legends BASA-JAUNA, THE WILD MAN. / THE SERVANT AT THE FAIRY'S. / THE FAIRY IN THE HOUSE. / THE DEVIL'S AGE.; lines 2674-2801 confidence: medium

Rose says Pretty-Rose shall not go without her and explains a plan to give the godmother a full glass of liqueur, take the key, leave the door open, and let the king's son enter while the godmother sleeps.

The dog Rose plans to overfill the fairy godmother's liqueur so she will sleep, leave the door open, and allow the king's son to enter at midnight in a flying chariot.
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Basque Legends BASA-JAUNA, THE WILD MAN. / THE SERVANT AT THE FAIRY'S. / THE FAIRY IN THE HOUSE. / THE DEVIL'S AGE.; lines 2803-2885 confidence: medium

Rose returns the key after leaving the door unlocked; at midnight the son of the king arrives with a flying chariot and takes Rose and Pretty-Rose to his house.

Rose and Pretty-Rose leave at midnight in the son of the king's flying chariot and go to his house.
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Basque Legends ERRUA, THE MADMAN. / VARIATIONS OF ERRUA. / THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET.; lines 1038-1163 confidence: high

Petit Perroquet and his mother are very poor; he leaves, travels far, reaches a city, becomes gardener in the king's house, learns the work, and is liked.

The hero leaves his poor mother, travels far, and enters royal service.
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Basque Legends EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES.; lines 5909-6036 confidence: medium

Juan Dekos is introduced as a gentleman's son whose intellect was not awakened; his father buys him a ship, loads it with sand, and the sand is sold dearly in a country where there is none.

Juan Dekos is called a blockhead, is sent away as ship-master, and uses trading profits for acts that anger practical companions.
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Basque Legends I.--LEGENDS OF THE TARTARO. / THE TARTARO. / M. D'ABBADIE'S VERSION. / ERRUA, THE MADMAN.; lines 627-769 confidence: high

The passage introduces a wicked, mischievous son whose parents send him away; he travels to a city and enters service under a contract involving a skin-stripping penalty if one party is dissatisfied.

The son is described as wicked and mischievous, his parents decide to send him away, and he sets out far from home.
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Basque Legends II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT. / THE SERPENT IN THE WOOD.; lines 1894-2033 confidence: medium

The serpent says his time is nearly finished, identifies himself as a king's son condemned for four years to be a serpent, and gives her a silver-gilt distaff and spindle and a silk handkerchief.

The serpent asks her to return after two days, but her father prevents her return; when she arrives, she does not find the king’s son and must undertake the long search.
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Basque Legends III.--ANIMAL TALES. / ACHERIA, THE FOX. / THE ASS AND THE WOLF. / BASA-JAUNA, THE WILD MAN.; lines 2268-2443 confidence: high

The farmer's wife has three sons; each asks for a ball and penny roll to go from country to country, and all three start off despite their mother's sorrow.

Both the brothers and later the sister leave home after receiving small travel items or tools.
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Basque Legends SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES. / VARIATION OF THE ABOVE.; lines 6651-6718 confidence: medium

The father sends the youngest daughter into the forest with two servants to be killed; they spare her, bring a horse's heart, and she lives on plants brought by birds and flowers brought by bees.

The daughter is sent into the forest to be killed, is spared, and lives there on plants from birds and flowers from bees.
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Basque Legends SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES. / VARIATION OF THE ABOVE.; lines 6651-6718 confidence: high

Two variants open like Campbell's 'The King who Wished to Marry his Daughter': a dying wife makes the king promise to marry only someone just like her, which is his daughter.

The daughter refuses to marry the widowed king, consults her godmother, requests an impossible fly-wing wedding dress, and then escapes by ship or on foot.
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Basque Legends THE CHANGELING. / THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON.; lines 4466-4572 confidence: medium

A king's son named Dragon is debauched, spends his money, asks his father for his portion, and leaves with a former soldier companion.

Dragon demands his portion from his father and leaves with a companion after spending his money.
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Basque Legends THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD. / THE SISTER AND HER SEVEN BROTHERS. / VII.--RELIGIOUS TALES.; lines 7752-7870 confidence: high

The tale 'FOURTEEN' begins: a poor mother has a son as strong as fourteen men who eats as much as fourteen men; because of hunger and the burden on his mother, he asks to go elsewhere, and she regretfully lets him depart to seek work.

The son leaves his poor mother because hunger and the cost of feeding him make life at home unbearable.
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Basque Legends THE FAIRY IN THE HOUSE. / THE DEVIL'S AGE. / V.--WITCHCRAFT AND SORCERY. / THE WITCHES AND THE IDIOTS.; lines 3006-3077 confidence: medium

They then burn the house, go into the woods, see the witches, cure the king's daughter, whom one of them marries, and they live happily.

After burying their mother, the brothers burn the house and go into the woods.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 4674-4799 confidence: high

Fidel is the son of a poor mother; he leaves home to better himself, meets a gentleman in a forest, agrees to be his servant, and is given the house keys and charge of the horses.

Fidel leaves his impoverished home and mother to better himself.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 4903-5020 confidence: high

The next tale opens with a very poor mother and son; the son leaves to better himself, finds a castle in a forest, asks for servant work, and is addressed by a Tartaro.

The son leaves his poor mother, goes far away, and asks for servant work.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 5167-5319 confidence: high

The young man rejects one hand, recognizes the second woman by the missing little finger, tells the king this is the one he must have, and they are married immediately.

The wife says her father will kill them and the newly married couple leave at night.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 5167-5319 confidence: high

During the pursuit, the husband reports a terrible monster or presence behind them; the young woman uses a comb to make hedges and thorns, a good road, and then fog, hail, and a terrific storm.

During pursuit, the young woman repeatedly uses a comb to create obstacles behind the fugitives and safe passage before them.
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Basque Legends THE POOR SOLDIER AND THE RICH MAN. / THE STORY OF THE HAIR-CLOTH SHIRT (LA CILICE). / THE SAINTLY ORPHAN GIRL. / THE SLANDERED AND DESPISED YOUNG GIRL.; lines 8537-8652 confidence: medium

The captain has a successful voyage, returns with money, marries soon after arrival, and later wishes to make another voyage.

The captain repeatedly departs by sea and returns; the crucial return occurs after fears about his wife’s treatment.
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Basque Legends THE SISTER AND HER SEVEN BROTHERS. / VII.--RELIGIOUS TALES. / JESUS CHRIST AND THE OLD SOLDIER. / THE POOR SOLDIER AND THE RICH MAN.; lines 8005-8101 confidence: medium

Before her son goes to Rome, the widow gives him three apples and tells him to use divided portions to recognize a good friend for the journey.

The widow’s son leaves home for Rome and encounters successive companions on the road.
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Basque Legends THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT.; lines 1675-1822 confidence: high

The eldest son takes a cake from his mother, seeks a servant’s place, refuses the old woman’s request for cake, then meets a bear in the forest and is devoured.

All three sons leave, or ask to leave, their mother’s home to seek situations as servants.
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Basque Legends THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE.; lines 1275-1417 confidence: medium

The king finds the stable empty and says he would like to eat the heart, half cooked and without salt, of the one who let his beast go.

Petit Yorge leaves home after danger from his father’s anger and receives a fleur-de-lis to identify him as a king’s son.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 3765-3885 confidence: high

The woman follows the fish’s words and bears three identical boys; the mare and bitch have identical offspring. One grown son leaves to see the world with a horse, dog, and sword.

One of the grown sons asks to go from country to country, gains permission, and leaves with horse, dog, and sword.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 4006-4142 confidence: high

The king's wife opens the snuff-box and commands it to take herself, her husband, servants, and the beautiful house to the other side of the Red Sea, leaving her daughter and son-in-law; the young couple awaken in the old castle without the snuff-box.

When the young couple lose the snuff-box and palace, the young man departs to search for them and eventually seeks guidance from celestial figures.
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Basque Legends VARIATION OF THE ABOVE. / THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD.; lines 7351-7466 confidence: high

The eldest son travels with a horse laden with money, is pressed by three beautiful young ladies to play cards, loses money and horse, incurs debt, and is imprisoned under the local debt custom.

The eldest and second sons leave first and fail through the inn’s card game, while the youngest resists the same test and continues the quest.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER I / THE BELIEF IN SOULS / THE BELIEF IN SOULS / THE BELIEF IN SOULS 7; lines 686-762 confidence: high

A second soul called breath or expiration leaves at death through the mouth or nostrils; breath’s departure is a synonym for death, and in Siryan belief the lol evaporates like vapor.

Death is described through the breath-soul leaving the body via mouth or nostrils, and the phrase for the breath’s departure is said to be a synonym for death.
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Finno-Ugric, Siberian Mythology CHAPTER II / DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL; lines 1214-1291 confidence: medium

To prevent the dead from visiting their old home, Lapps and Samoyeds carry the dead out under the canvas tent rather than through the door; Lapps say door removal could bring another death soon.

The Lapps and Samoyeds remove the dead under the tent canvas rather than through the door to prevent the dead from visiting the old home or crossing paths with the living.
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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: medium

Ostiak tales link the number seven with the pillar: a courtship traveler sacrifices at the God-faced holy tree with seven reindeer-bulls and seven bows, and a hero setting out on a dangerous journey is advised to bring seven animals.

A person setting out on courtship sacrifices at the God-faced holy tree, and advice to a hero setting out on a dangerous journey includes bringing seven animals.
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Finno-Ugric, Siberian Mythology CHAPTER XIX / DREAMS, SICKNESS AND DEATH / DREAMS, SICKNESS AND DEATH 473 / DREAMS, SICKNESS AND DEATH; lines 20752-20844 confidence: high

A soul-owner seeks the lost soul at the scene and corresponding time of its departure, wearing the same clothes and bringing delicacies; if nearby, the soul may return, felt as shivering, and the timing of later revisits is important; long absence exposes the soul to malicious spirits.

The soul-owner goes back to the scene and corresponding time of the loss, calls the soul with favored foods, and may experience the soul's return.
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Finno-Ugric, Siberian Mythology CHAPTER XIX / DREAMS, SICKNESS AND DEATH / DREAMS, SICKNESS AND DEATH 473 / DREAMS, SICKNESS AND DEATH; lines 20752-20844 confidence: high

The passage states that spirits can drive a soul from its home by tickling the nose and inducing sneezing, and introduces a Buriat tale as evidence relevant to Mongol soul beliefs.

The passage explicitly states that spirits can induce sneezing to drive a soul from its home and narrates the son's soul jumping out during a sneeze.
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Finno-Ugric, Siberian Mythology CHAPTER XV / DEITIES OF THE EARTH / PLATE XXX / DEITIES OF THE EARTH; lines 11189-11289 confidence: medium

At an Ingrian Thunder god festival, a song concerned Sampsa/Pellervo, whose absence prevents growth; Winter son fails with a wind-horse and is killed, while Summer son brings Sampsa.

Sampsa/Pellervo is absent and nothing grows until the successful return or bringing by the Summer son.
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Finno-Ugric, Siberian Mythology FAMILY GODS / FAMILY GODS / PLATE XII / FAMILY GODS; lines 5510-5606 confidence: high

After a loaf exchange between father and son, the separated son carves a chip from the wooden pot hanger, takes ashes from the hearth, and conveys them to the newly founded kuala.

The departing son takes materials from the father’s home—wooden chip, hearth ashes, earth, and fire—and carries them to or toward the new household.
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Finno-Ugric, Siberian Mythology FAMILY GODS / FAMILY GODS / PLATE XII / FAMILY GODS; lines 5510-5606 confidence: high

Nalimov says Siryans leaving home for a long journey take earth from under the home’s earth foundation; it protects from accidents and nostalgia.

Siryan travelers take earth from the home foundation for protection from accidents and nostalgia; Ingrian brides and moved animals receive earth from a former home-place to prevent homesickness or missing the old home.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2352-2428 confidence: medium

The fortieth-day memorial feast is described as a solemn farewell feast; ceremonies among the Volga Finns are said to be very similar, with the detailed description taken among the Cheremiss of Urzhum.

The passage explicitly calls the forty-days' memorial feast a farewell feast and describes the culminating feast proper after sunset.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2592-2671 confidence: medium

Mordvin customs: the dead man is fetched from the graveyard by a horse promised for sacrifice; a person in the deceased's clothes relates experiences and describes activities of the dead.

The dead are fetched from the graveyard by a horse, conveyed home by a driverless horse and empty sleigh, or accompanied through a departure route such as to a cross-road.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2592-2671 confidence: high

Siryan custom: a woman or man appears as principal guest according to the deceased's sex; the guest exits first with candle-bearing attendants because the deceased withdraws in the deputy, sometimes to the first cross-road.

The passage explicitly notes anniversary farewell feasts and states that, according to Eastern Votiaks, the deceased first leaves his own people at that time; Siryan rites also frame the deputy's exit as the deceased withdrawing.
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Finno-Ugric, Siberian Mythology MYTHOLOGY / CHAPTER I / THE BELIEF IN SOULS / THE BELIEF IN SOULS; lines 607-683 confidence: high

The Cheremiss ort, a shape or shadow, may leave during unconsciousness, fright, or dream-wandering and returns when the person awakes.

The Cheremiss ort and Votiak urt leave during dreams, fright, unconsciousness, or sleep and must return to the body.
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Finno-Ugric, Siberian Mythology PLATE XIV / OF THE / FAMILY GODS / FAMILY GODS; lines 6166-6246 confidence: medium

When a bride moves to a new home, she is taken around the fireplace of her old home while her father prays with gin and beer and promises an ox, calf, or other animal to the family spirit.

A bride leaving her old home or a young wife who has joined another family makes or fulfills an offering to the family spirits of her native home.
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Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS / THE BELIEF IN SOULS 15 / CHAPTER II / DEATH AND BURIAL; lines 1057-1130 confidence: high

Finns opened smoke-outlets, Russian Karelians lifted roof boards three times, and Esthonians opened doors so the soul might fly away; wind at dying was called the wind of the dead, and a storm was expected at a shaman's death among Permian peoples.

House openings are opened or lifted immediately after death so that the soul may fly away more quickly.
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Finno-Ugric, Siberian Mythology THE SHAMAN / PLATE XXXVIII / THE SHAMAN / THE SHAMAN; lines 13293-13369 confidence: medium

Before an underworld voyage the shaman calls invisible helping spirits, gathers specified attendants, loosens or removes head covering, belt, and shoe-strings, covers his face, bends, and shouts about harnessing reindeer and pushing out a boat.

Before the underworld voyage, the shaman shouts commands to harness the reindeer and push out the boat.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / PLATE XLVII / THE SONS OF GOD; lines 18097-18153 confidence: medium

In the Altai account, Ulgen casts Erlik and his company from Heaven to earth; Erlik says his servants fell in forty-three places and will work evil there and trouble humans until death.

The Altai account says Ulgen cast Erlik and his company from Heaven to earth, after which Erlik’s servants are assigned to cause evil among humans.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: medium

The White Youth approaches the tree of life and prays to the High Mistress, spirit of his tree and dwelling-place, for blessing to seek a partner, meet other people, and test his strength.

The White Youth asks blessing to travel, seek a worthy partner, know other people, and measure his strength; the goddess then empowers and blesses him.
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The Pre- and Proto-historic Finns, Volume 1 EARLIER IRON AGE IN BALTIC PROVINCES 115 / EARLIER IRON AGE IN BALTIC PROVINCES 117 / EARLIER IRON AGE IN E. RUSSIA 121 / EARLIER IRON AGE IN E. RUSSIA 123; lines 4722-4793 confidence: medium

Promissory objects were “placed near the idol as an I.0.U.” and destroyed when the vow was fulfilled; unfulfilled examples are explained by vows before dangerous journeys or raids and possible deaths of vow-makers.

The passage describes objects placed near an idol as promises to pay and suggests that vows were often made before dangerous journeys or raids.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs AGAINST ENVY / VENGEANCE / TO DISCOVER THE CAUSE / AGAINST INFLAMMATION; lines 3052-3127 confidence: high

Hiisi, an evil man, a tall fiend, Satan, and the evil power are commanded to depart, flee, scud, or hurry off before sunrise, dawn, and cockcrow.

Hiisi, Satan, and the evil power are commanded to flee before sunrise, dawn, and cockcrow, with routes and conveyances leading to the distant northern limits.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / EXORCISMS; lines 4099-4173 confidence: high

The speaker conjures the addressee to foreign lands, Sunku’s farmyards, adjoining Russian land, animal pens, unseen black waters, priestless and unchristened lands, where it will never be heard of or show itself.

The formula repeatedly commands the harmful addressee, pains, and torments away from the human setting to foreign lands, unseen waters, unchristened lands, sea-depths, or Saarva lake, with emphasis that they will not be heard of or escape again.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5410-5521 confidence: high

Itch and Scab are ordered away from human skin and a mother’s son, sent by four roads to deep gloomy woods and a non-returning wilderness, and told to go into the bear’s house if they meet an angry bear.

Itch, Scab, warts, and Fire are addressed as agents and commanded to leave human skin, go to wilderness, or return to earth, fire, sky, clouds, or former state.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5650-5776 confidence: medium

In the cough charm, Cough and Glanders are asked why they have arrived or attacked; if Cough was brought by wind, it must depart along the wind’s path and go among firs and pines.

Cough is told to depart by the wind’s path or to old people’s homes, and Colic is told it should have gone past bridges to the polar star or entered animal bodies.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE 167 / FORMULAE / FORMULAE; lines 6721-6839 confidence: high

The speaker wants to go to Metsola, Havu-linna, the side of the forest girls, and the courtyards of woodland maids to drink forest mead and taste woodland honey in Metsola and Tapiola.

The speaker explicitly intends to go to Metsola, changes clothing, prepares gear, takes a dog, and moves into the forest.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE 167 / FORMULAE / FORMULAE; lines 7190-7311 confidence: medium

In the war formula, a smith’s boat has iron bows for protection; a fighting-man wears mail and iron shirts; the speaker puts on his father’s fiery furs and mother’s shirt of flame before going to battlefields.

The speaker describes going to battlefields and slaughter-grounds while protected by iron equipment, fiery inherited clothing, and a requested cloak or mantle.
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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 7389-7516 confidence: high

The speaker addresses Water, Wind, and Wave, asking them to draw the traveller, move the boat and sail, help the oars, and allow travel over the wide sea.

Several formulae concern starting out on the sea and invoking Water, Wind, Wave, God, and bird helpers to move or protect the boat.
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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 7389-7516 confidence: medium

A red boat appears from the northwest with three men: Ilmarinen rows, Vainaimoinen steers, Lemminkainen sits in the centre, and the heroes go toward the cruel northern land and foaming billows.

The red boat contains three named heroes, each with a boat role, and they are bound toward the cruel northern land and foaming billows.
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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 8756-8882 confidence: medium

Dry land's old wife and Primeval Master are called to rise from earth or field, aid an only son or famous man, travel with him, and help with unharnessing the horse and removing harness parts.

At the start of a journey, the speaker calls Dry land's old wife and Primeval Master to arise and accompany him.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs GREAT RUSSIAN EXORCISMS / POST-CLASSICAL CHARMS / SWEDISH CHARMS / STRUCTURE OF THE MAGIC SONGS 41; lines 1730-1804 confidence: medium

The exorcist or speaker orders, advises, or hints that the spirit of disease or cause of pain remove to a definite place; thirty-seven examples are noted.

The passage describes formulas in which the disease-spirit or cause of pain is told to remove to a definite place.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs LETTISH CHARMS / GREAT RUSSIAN EXORCISMS / GREAT RUSSIAN EXORCISMS / GREAT RUSSIAN EXORCISMS; lines 1472-1556 confidence: medium

Snake-bite charm 17: make a circle round the wound with a spittle-moistened finger; address the fierce snake whose house is in a cave and who has a glowing coal in its teeth; command no pain or swelling.

Grubs are ordered to run away and fly across the sea; the snake charm also uses the sea as a distant place associated with the snake.
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navajo

Navaho Legends FEMALE. / NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS.; lines 11710-11870 confidence: high

The people quarrel, commit adultery, and commit crimes; the chiefs speak, including statements that they shall not dwell there and must quickly depart elsewhere.

After quarreling, adultery, and crimes, the chiefs say the people shall not dwell there and must depart elsewhere.
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Navaho Legends FEMALE. / NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS.; lines 11872-12027 confidence: high

After dawn, Tiéholtsodi speaks, saying the people have ignored what he said, will disobey, must go elsewhere, and cannot stand on this earth.

Tiéholtsodi says the people have not paid attention, will disobey, must go elsewhere, and cannot stand on this earth.
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Navaho Legends HOUSES. / ARTS. / INDUSTRY. / POETRY AND MUSIC.; lines 713-811 confidence: medium

The passage describes thousands of significant songs or poems, handed down through teaching and family lines, including songs for travel, farming, building, hunting, war, gambling, birth, death, prenatal and post-mortem occasions, with established rules and poetic figures.

Traveling songs are said to apply to every stage of a journey, from leaving home until returning.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 5654-5737 confidence: medium

Hastséyalti twice visits White Shell Woman privately. She tells her favorite little girl that the gods of Tse`gíhi have sent for her, that she will not forget the people and will watch over them, and then she disappears.

Yolkaí Estsán is summoned by the gods, leaves the people, calls them children or grandchild, promises to watch over them, and later says she will be present in the she-rain.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 5807-5899 confidence: medium

The Thá`paha migrate west from White Valley among the Waters, settle near and visit the Navahoes, intermarry, become a gens, have their chief Góntso mark a farming plain with stakes, and teach hunting, weapon-making, and buckskin-shirt making.

The Thá`paha see the western mountains, decide to go there, travel west, live near the Navahoes, and eventually become part of the Navaho nation.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 5901-5994 confidence: medium

After leaving the corral, the women cursed their people with waters, winters, fires, and lightnings, departed to the far north, and are said to cause cold winds, storms, and lightning when they face south.

After cursing their people, the women leave and go to the far north, where they are said still to dwell.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6093-6176 confidence: high

The camp discusses reports about the eastern people and their gentes for twelve days, then resolves to depart on a later appointed day.

After hearing about numerous kindred in the east, the people discuss the matter, decide to depart, and begin the journey.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6178-6260 confidence: medium

Two visitors from the plain identify themselves as Kiltsói, describe their numerous tribe, extensive plain, gardens, watermelons, corn, and other food; the travelers decide to remain, and later receive abundant field produce.

The travelers receive abundant food from the Kiltsói and are urged to remain, yet they decide to move on and break camp.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6419-6513 confidence: medium

A nameless western gens associated with a turquoise wand wanders south; two hunters meet a man at Tsé`nahapil, the groups camp together, and the strangers say they are Tsé`dine`, Rock People, created there seven years earlier. The nameless group names them Tse`nahapi'lni, Overhanging Rocks People, and they become a Navaho gens.

The nameless western gens leaves the San Juan area, travels south, remains among Apaches, receives a name, and later returns to the San Juan.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6576-6674 confidence: high

He hunts to the east, considers leaving forever, then returns to his niece with the animals he killed.

Nati'nesthani repeatedly considers leaving in several directions, but concern for his niece leads him back each time.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6576-6674 confidence: medium

After receiving four roasted wood-rats, he goes to the San Juan River, selects a cottonwood, uses fire and mud, and plans a hollow vessel to go downriver; the text says it is his own plan and unlike the Navahoes' rafts.

Nati'nesthani forms his own plan for a hollow vessel to go down the San Juan River and constructs it from a cottonwood log.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6676-6766 confidence: medium

Nati'nesthani makes cedar-bark plugs, seals the hollow log’s openings, prepares an inside plug, and returns home to his grandmother’s house while collecting wood-rats.

Nati'nesthani prepares a hollow, sealed log with provisions and intends it to carry him far away on the Old Age River.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6768-6860 confidence: high

Hastséyalti and Hastséhogan stand on the rainbow at the doorway; the Navaho is summoned, takes his sacrificial bundle, receives consent to take the niece's turkey, hears the grandmother ask for his return, and boards the sunwise-turned rainbow between the two gods.

The Navaho leaves his kin under divine direction, boards a rainbow with Hastséyalti and Hastséhogan, shuts his eyes, and is carried far away to a divine house.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6768-6860 confidence: high

The gods inspect the Navaho's bundle and find all required items. Nayénezgani, Tó`badzistsíni, and Hastséoltoi arrive; Nayénezgani asks about the attempted log plan, hears the Navaho's wish to go to To`ye'tli or down the San Juan, and says he shall go.

The Navaho wants to go where the rivers meet or where waters bear him; the gods hollow a spruce log large enough for his body, provide food and water, seal the ends with clouds, and add watertight crystal windows.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6862-6956 confidence: medium

A heavy log with a man inside must be carried to the river; some bearers say that if it falls, the Navaho will not make his journey.

A man is inside the log; the log is launched and guided downstream, and the passage explicitly states that the Navaho's journey depends on the log being carried.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7038-7122 confidence: medium

The gods say they have taken the Navaho where he wished to go and rename him Áhodiseli, He Who Floats; after he obeys their directions, the gods disappear, and he is left alone, sad, and weeping.

After arrival and renaming, the gods disappear, leaving the traveler alone as he considers moving westward across the mountains.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7212-7296 confidence: medium

He tells the turkey this is his last search; the turkey turns its back angrily. He follows the stick's indication to the eastern mountain, finds a rock shelf and two huts, hides his poor clothing and weapons in a juniper-tree, and approaches with only small personal items.

Nati'nesthani leaves his camp and turkey after taking a final bearing toward the fire, then reaches a shelf on the eastern mountain with two huts.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7902-7994 confidence: medium

Deer Raiser warns Nati'nesthani not to stray alone east of the lodge because a dangerous place is there; Nati'nesthani ponders this and decides to do what he was told not to do.

Nati'nesthani is warned never to go alone east of the lodge because it is dangerous, then deliberately prepares and travels east.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10587-10687 confidence: medium

The Navahoes are said to know of far-northern kindred tribes with similar languages, and traditions say some Navahoes traveled to seek and find them; these kinsmen are called Diné` Nahotlóni.

The note reports traditions that some Navahoes traveled in search of distant northern kindred tribes and found them.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8985-9085 confidence: high

Version B says that in the first world three beings dwelt: First Man, First Woman, and Coyote.

Version B reports First Man, First Woman, and Coyote ascending to the second world, and also mentions an exodus caused by transgression.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8985-9085 confidence: medium

Version B says First Man, First Woman, and Coyote ascended to the second world, found later carriers of the sun and moon and directional color beings, and that Sun and First Woman were transgressors who caused the exodus.

Sun and First Woman are specifically named as transgressors who caused the exodus.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3301-3391 confidence: medium

Nohoílpi's people increase in Mexico, move north, build towns along the Rio Grande, stop north of Santa Fé, and Nohoílpi returns to old Mexico as Nakaí Digíni, God of the Mexicans.

Nohoílpi's people increase in Mexico, move northward, and build towns along the Rio Grande before Nohoílpi returns to old Mexico.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3661-3755 confidence: medium

A rank odor persists despite changing wood and water; after the sister is questioned four times, Coyote emerges from hiding and calls himself the brothers' brother-in-law; the brothers order him and the sister out.

Coyote and the woman are ordered out of the lodge; Coyote takes a firebrand, starts another fire, builds a shelter, and the woman moves her property there.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3951-4044 confidence: medium

After four days, the brothers expect trouble; the youngest stays home while ten divide into four parties going east, south, west, and north.

The brothers expect trouble, leave camp, and divide into parties traveling east, south, west, and north.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4714-4781 confidence: medium

Nayénezgani returns home, his mother rejoices and worries, he says he has slain Téelget and shows blood and a liver piece, then asks where the Tse`na'hale dwell; his mother says Tsé`bitaï/Winged Rock and warns him not to approach.

After being warned not to approach the Tse`na'hale at Winged Rock, Nayénezgani leaves the next morning and travels there, where the male Tse`na'hale seizes him.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4954-5054 confidence: medium

The hero finds only bones and scalp of a previous foe, cuts a hair trophy, returns home, and asks his mother where the Bináye Aháni live; she warns him but identifies Rock with Black Hole.

The hero repeatedly asks for an adversary's location, receives warnings, goes anyway, defeats the adversary, and returns with a trophy.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2217-2317 confidence: high

The people quarrel and commit adultery; the chiefs say they should depart, and after repeated offenses the chiefs refuse to speak to them.

Quarreling and adultery recur despite efforts to stop them, after which the chiefs refuse the people and command them to go elsewhere.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2319-2410 confidence: high

After twenty-three days, one stranger wrongs the wife of the Swallow chief. The chief accuses the strangers and orders them away. The Locusts lead upward, and the others follow until they reach the sky.

In both the Swallow and Grasshopper episodes, a period of peaceful co-residence ends after a wrong by one of the strangers, and a resident chief orders the strangers to leave.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2604-2691 confidence: high

First Man calls all males, excludes women, says women think they can live without men, and proposes crossing the stream and keeping the raft. The hermaphrodites, covered with meal from grinding corn, bring their made goods. Men and hermaphrodites cross with tools; the Kisáni cross as six gentes with their women.

First Man gathers the males, excludes the women, proposes testing whether women can live without men, and leads the men and others across the stream by raft.
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1129-1255 confidence: medium

The step-mother, after failed plots, sends to her nearby brother to come with soldiers and summon the emperor to war.

The step-mother deliberately provokes a war so that the emperor leaves the palace, after which the birth and substitution occur during his absence.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 119-275 confidence: high

The household and village echo with children calling father and mother, but when they become hungry Stan finds his barns small, the cow thin, and the fields insufficient.

After the children become hungry and the household resources prove insufficient, Stan leaves into the wide world resolved to return with food.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1411-1518 confidence: high

The emperor says the promise is impossible and was only made to quiet him; the prince declares he must wander the world to find what was promised, resists pleas to remain, and receives consent for his journey.

The prince refuses to remain, receives his father's consent, gathers provisions, chooses a horse, and plans to leave in three days.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1520-1623 confidence: high

The prince leaves a mourning court armed and mounted; the royal household and attendants plead with him not to risk his life, but he departs with carts of provisions, money, and two hundred horsemen.

The prince leaves the mourning court, sends back his escort at the wilderness, travels east, enters supernatural domains, and says he is seeking something.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1877-2009 confidence: high

At the start of “Mogarzea and His Son,” an orphaned lad leaves his guardians, follows a forest path, sees a tiny spark at night, reaches a huge fire, and sleeps in one leg of a giant-like man's trousers.

A lad without parents leaves his guardians and goes out into the wide world along a path into the forest.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2143-2278 confidence: medium

The boy asks where the Sweet-milk Lake is, intends to return with his wife, and receives Mogarzea's hearsay information after Mogarzea tries to detain him.

The boy asks for the Sweet-milk Lake, travels three long summer days to a lake in a fairy's kingdom, and seeks to return with a wife.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2280-2401 confidence: high

The prince returns to his brothers, tells what happened, and the youngest son departs as the third hero; he reaches the palace of the three sisters, where Ileane is at the window.

The passage explicitly says that for the third time a hero departed and identifies the departing hero as the youngest son.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2665-2782 confidence: high

At the imperial wedding banquet, a soft-boiled egg reserved by ancient custom for the bride and bridegroom is brought; the princess claims she must dip first because of her imperial status and his fisherman status, after which he silently vanishes.

The bride contrasts her imperial birth with the bridegroom's fisherman status; he silently leaves the table and vanishes.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2784-2898 confidence: high

The old man tells his wife to give him provisions because he will travel through the world to find a child and heir, and he will not return if he fails.

The old man leaves home, travels through the kingdom and world, enters a dense forest, and reaches a cave where a holy figure is found.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3230-3382 confidence: high

The wife hears a call, says she is coming, is warned and restrained by her husband, slips out of her fur sack, and runs away from sight.

Multiple people respond to an unseen or mysterious call and leave; the husband eventually falls into a chasm after following the caller.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3697-3818 confidence: high

Before the youths go hunting, the empress secretly knots two locks of Busujok's hair because she wants a way to recognize her own son.

The empress secretly knots Busujok's hair to identify him; when Siminok discovers the mark, Busujok is vexed and decides to go into the wide world.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3943-4046 confidence: high

The father is described as under his wife's influence and tells his daughter she cannot remain in the house, advising her to be obedient, humble, and industrious.

The father tells the girl she cannot stay, and she leaves home in tears with no hope of returning.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4143-4247 confidence: high

The widow guards her remaining son; he grows stronger, makes steel-soled calf-skin sandals at eighteen, and says he will go into the world and not return until he can bring news of his sister, Rosy Cheeks.

The boy leaves home, saying he will not return until he can bring news of his sister, and begins a long journey into the world.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4143-4247 confidence: high

At the gate, the boy looks to the four directions, takes dust from under the threshold, scatters it on the wind, and follows the direction the breeze carries it.

At the gate, the boy scatters dust from under the threshold and follows the direction the wind carries it.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4249-4351 confidence: high

The Wood Witch reveals who she is, says she knows the boy's identity and journey, and tells him his sister is in the other world, reachable by inhabitants of earth only in one way.

The Wood Witch says the boy's sister is in the other world, gives the route, and the boy immediately sets off to continue the quest.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4353-4454 confidence: high

The Poor Boy takes a claw, crosses an endless moor toward an invisible forest on the frontiers of the other world, and approaches the home of the witch who has the enchanted horse.

The Poor Boy crosses an endless moor toward an invisible forest on the frontiers of the other world, identified as the witch's home connected with an enchanted horse.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4456-4567 confidence: medium

At the seventh forest, where the witch's kingdom ends, the sick horse becomes a winged steed and says it will carry him "from this world to the other" because it too has a sister there whom it seeks.

When the riders reach the seventh forest, where the witch's kingdom ends, the horse becomes winged and announces that it will carry the Poor Boy from this world to the other.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4903-5025 confidence: high

Jack's father prepares to go to the fair; Jack insists on coming; the father warns that he may be lost in the market, gives in, puts Jack in the wagon, and tells him to keep close.

Jack insists on going with his father despite the warning that he may be lost, and the departure leads to his separation.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5027-5131 confidence: medium

The farmer angrily beats and dismisses Jack; the narration says the farmer had forbidden him to speak and that Jack was 'too obedient, obstinately obedient.'

After the farmer dismisses him, Jack is left on the road, takes an unknown path, and finds a new position as a shepherd-boy.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5133-5241 confidence: medium

The enraged farmer seizes and beats Jack; Jack escapes and runs into the woods.

After punishment, Jack runs into the woods, becomes lost, and faces night, hunger, and wild animals.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5243-5358 confidence: high

“Tellerchen” begins with a husband and wife, each with a child from a former marriage; the wife cannot bear the husband's son and demands that he be sent away.

The stepmother demands that the husband's son be sent away, and the father tells him to leave to earn his bread elsewhere.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5360-5480 confidence: medium

The youth overhears the plan, weeps while caring for Tellerchen, tells the ox what is planned, and follows Tellerchen’s instruction to jump on its back when people chase it.

The youth follows Tellerchen’s instructions, jumps on the ox’s back, and is carried away to a forest.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 558-673 confidence: medium

The monarch dreams that if someone fetches the wonderful bird from the other shore and puts its nest in the steeple, the church can be finished.

The emperor's sons offer to set out for the dream-prescribed goal, and the oldest is sent first with the others to follow if he fails.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5607-5717 confidence: high

Petru tells his brothers; they decide Florea will go first, and he saddles a horse, bids farewell, sets a return interval, and departs.

Florea saddles the best horse, says farewell, sets a return interval, and departs to seek the water.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5719-5843 confidence: high

After a year, a month, a week, and a day, Costan rides out after Florea, tells Petru to come if he is lost too, then flees from the more terrible dragon at the bridge; both brothers remain unheard of.

The brothers depart toward a difficult objective, and Birscha identifies the fountain of the Fairy Aurora as Petru's destination requiring the proper horse.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5845-5978 confidence: medium

The bay asks whether to travel like wind, thought, longing, or a curse; Petru chooses changing paces, and they ride until the fourth morning to the end of the wilderness.

The talking horse offers extraordinary modes of speed, and Petru rides with it through a frightening wilderness to a wondrous copper forest.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6370-6461 confidence: medium

At dawn Petru feeds the bay horse nine cribs of fire and each other horse three cribs of fire, then waters them at the spring and prepares to continue.

Before continuing, Petru feeds his horses red-hot coals and cribs of fire, waters them, leaves the bay horse, and resumes travel.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 675-789 confidence: high

The oldest son prepares for the journey, passes beyond his father's empire, enters a beautiful grove, lights a fire, and waits while his food cooks.

The older sons and then the youngest son depart from the emperor's court to seek the wonderful bird.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 791-883 confidence: high

The speaker says he has a father and brothers, left home to please his sad father, reached a meadow with several roads, lit a fire, and saw a fox appear suddenly.

The speaker leaves home because his father is sad over an unfulfilled wish and later seeks a specific goal.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 confidence: medium

"Lao Tzŭ cultivated the TAO and virtue" and sought "to keep himself concealed and unknown"; seeing dynastic decay, he withdrew and no one knew where he died.

Lao Tzŭ is described as aiming to keep himself concealed, withdrawing from sight after seeing dynastic decay, and having an unknown death-place.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 confidence: medium

Ssŭ-ma Ch'ien is quoted as saying Lao Tzŭ cultivated TAO and virtue, sought to remain concealed and unknown, withdrew when the dynasty decayed, and died in an unknown place.

Lao Tzŭ is described as cultivating TAO and virtue, seeking concealment, withdrawing from sight during dynastic decay, and dying in an unknown place.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2137-2265 confidence: high

Yen Hui takes leave of Confucius; Confucius asks where he is going; Yen Hui says he is bound for the State of Wei.

Yen Hui takes leave of Confucius and announces that he is going to Wei to try to do good for a suffering state.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 confidence: high

When Yao is emperor, Poh Ch'êng Tzŭ Kao is one of his vassals; after the empire passes from Yao to Shun and from Shun to the Great Yü, he resigns his fief and becomes an agriculturist.

Poh Ch'êng Tzŭ Kao resigns his fief, takes up agriculture, dismisses the ruler, and continues ploughing.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: medium

I Liao says foxes and leopards hide carefully but are still caught by net and trap because of their skins; he says the State of Lu is the prince's skin and urges him to put away body and skin, cleanse his heart, purge passion, and go to the land where mortality is not.

I Liao urges the prince to discard power and the world, trust TAO, cross rivers and sea, pass beyond the border-land, and roam through Infinite Nought.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: high

I Liao says the State of Lu is the prince's skin and advises him to put away body and skin, cleanse the heart, purge passion, and go to the land where mortality is not.

I Liao urges the prince to discard power, leave the world behind, trust in Tao, lessen desires, and travel beyond ordinary borders.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 confidence: medium

Confucius takes leave of friends, dismisses disciples, retires to the wilds, wears skins and serge, eats acorns and chestnuts, and passes among beasts and birds unnoticed.

Confucius takes leave of friends, dismisses disciples, retires to the wilds, wears rough materials, and eats acorns and chestnuts.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 confidence: medium

Jen says straight trees are felled first and sweet wells exhausted soonest, criticizes Confucius' display of knowledge and fame, and praises hidden, purposeless action not seeking merit or fame.

After being admonished about fame, Confucius leaves friends and disciples and retires to the wilds in rough dress with simple food.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 confidence: high

Life comes and goes beyond control; renouncing the world removes cares and is equated with rebirth and nearness to TAO; perfect body and original vitality are described as one with God.

Renouncing the world removes worldly cares, reaches a natural level, is equivalent to rebirth, and makes one near to TAO.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 confidence: medium

The passage describes issuing forth without return, attaining the goal as death, being annihilated yet existing as convergence into One, and birth and death as not absolute beginning or end.

Issuing forth without return is named as a development of the supernatural.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 confidence: high

Nan Yung Ch'u asks what he should do to attain this; Kêng Sang Ch'u tells him to preserve form complete, secure vitality, keep anxious thoughts away, and says he may attain it in three years.

Nan Yung Ch'u asks how to attain the way, receives preliminary instruction, is told to go south to Lao Tzŭ, and makes a seven-day journey to Lao Tzŭ's abode.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 confidence: high

Kêng Sang Ch'u speaks of wasps unable to transform huge caterpillars and bantams unable to hatch goose eggs; he says his talents are small-scale and tells Nan Yung Ch'u to go south to Lao Tzŭ.

After Kêng Sang Ch'u says he cannot transform Nan Yung Ch'u, Nan Yung travels seven days with provisions to Lao Tzŭ.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 confidence: high

The Yellow Emperor goes to see TAO at Chü-tz'ŭ Mountain with Fang Ming, Ch'ang Yü, Chang Jo, Hsi P'êng, K'un Hun, and Hua Chi; in the wilds of Hsiang-ch'êng the seven Sages lose their way.

The Yellow Emperor travels with companions to see TAO at a mountain, reaches the wilds at the limit of the known, loses the road, and seeks guidance.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10775-10934 confidence: medium

Yeh Ch'üeh asks Hsü Yu where he is going; Hsü Yu answers that he is going away from Yao, who thinks only of charity, and fears future disorder including people eating one another.

Hsü Yu answers that he is going away from Yao and explains the departure through a critique of charity, profit, praise, and dogmatic attempts to benefit the empire.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10775-10934 confidence: medium

Yeh Ch'üeh meets Hsü Yu, who says he is going away from Yao; Hsü Yu criticizes charity, profit, praise, and one person's dogmatizing for the good of the empire.

Hsü Yu says he is going away from Yao and explains that charity, duty, and dogmatizing for the empire can lead to harm.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12151-12292 confidence: high

Shan Chüan declines and later hides among the mountains, where nobody knows his location.

Figures withdraw from political obligation or danger by hiding in mountains, going to the sea, fleeing office, or leaving territory with followers.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12151-12292 confidence: medium

Shan Chüan describes simple seasonal work, declines the empire, and later hides among the mountains.

Shan Chüan hides among the mountains, the labourer leaves for the sea, and Shou flees to Tan Hsüeh to avoid rulership.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12423-12567 confidence: medium

Confucius asks Yen Hui why he does not enter office; Yen Hui says modest land, lute, and study are enough, and Confucius praises contentment and inner cultivation without position.

Yen Hui refuses office, Prince Mou is described in relation to possible hermit life, and Pei Jen Wu Tsê rejects the empire.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12569-12649 confidence: medium

The two scholars say people of old would not stay in troublous times, call the empire dark and Chou virtue faded, decide to flee to keep pure, go north to Mount Shou-yang, and starve.

Po I and Shu Ch'i say the empire is in darkness, choose to flee to keep their actions pure, and go north to Mount Shou-yang.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13540-13651 confidence: medium

Confucius prostrates twice, asks to follow the old man as a servant to learn the great doctrine, and asks where he lives; the old man answers about fit companions and the depths of TAO, then pushes off his boat and disappears among reeds.

After teaching, the old man refuses continued companionship, pushes off his boat, and disappears among reeds.
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Chuang Tzu: Mystic, Moralist, and Social Reformer HERBERT A. GILES. / A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS.; lines 1075-1153 confidence: high

At the equinox the Rukh prepares to fly to the southern ocean, the Celestial Lake; it smites the water for three thousand li, mounts a typhoon to ninety thousand li, and flies for six months.

The Rukh mounts a typhoon to ninety thousand li and then begins its journey south to the Celestial Lake.
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Chuang Tzu: Mystic, Moralist, and Social Reformer HERBERT A. GILES. / A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS.; lines 1075-1153 confidence: high

At the equinox the Rukh starts for the southern ocean, the Celestial Lake; the Record of Marvels says its southward flight strikes the water for three thousand li, mounts on a typhoon to ninety thousand li, and lasts six months.

At the equinox the Rukh prepares to start for the southern ocean, the Celestial Lake, on a six-month flight.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: medium

Men in the Middle Kingdom recognize neither positive nor negative, abide between heaven and earth, act as mortals, and return to the Cause.

Lao Tzŭ says certain men act as mortals and return to the Cause, and later describes death as the soul's flight and the body's great journey home.
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Chuang Tzu: Mystic, Moralist, and Social Reformer ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13653-13807 confidence: medium

Lieh Tzŭ goes to Ch'i, turns around halfway, returns, and tells Poh Hun Wu Jen that he was afraid.

Lieh Tzŭ sets out for Ch'i, turns back halfway, and explains that signs of social attraction have made him afraid of future entanglement with political authority.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: medium

The Yellow Emperor withdraws, resigns the throne, builds a solitary hut, lies on straw, remains secluded three months, and returns to Kuang Ch'êng Tzŭ, who is lying with his face south.

After being rebuked, the Yellow Emperor resigns the throne, lives in a solitary hut, lies on straw, remains secluded for three months, and then returns in a humble posture to receive teaching.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: medium

Coercion by physical torture brings confusion; virtuous men seek refuge in mountain caves, rulers tremble in ancestral halls, corpses and prisoners are crowded together, and Confucianists and Mihists preach amid gyves and fetters.

During the described disorder, virtuous men seek refuge in mountain caves while rulers tremble in ancestral halls.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: medium

The Yellow Emperor withdraws, resigns the throne, builds a solitary hut, lies on straw, remains secluded for three months, and returns to approach Kuang Ch'êng Tzŭ humbly.

After rebuke, the Yellow Emperor resigns the throne, lives in a hut on straw for three months, and returns humbly to receive teaching.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk A LIE CAN GIVE MORE PAIN THAN A SPEAR. / THE KING'S PROMISE 197 / HAUSA SUPERSTITIONS / THE FRIENDLY LION; lines 9435-9510 confidence: medium

The youth says he is going to town to live and marry and asks the young lion for clothing, money, and goods; the lion attacks traders near the forest road, takes their abandoned loads, and brings them to the youth.

The youth tells the young lion he is going to town to live and marry, then leaves with goods.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk A LIE AND A SPEAR 195 / A LIE CAN GIVE MORE PAIN THAN A SPEAR. / THE KING'S PROMISE 197 / HAUSA SUPERSTITIONS; lines 9395-9432 confidence: medium

A new tale introduces a hunter who usually goes to the forest, kills a beast, and brings it back for himself and his wife to eat.

The next tale begins by contrasting the hunter's usual success in the forest with a day on which he returns without shooting anything.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk DODO 125 / FIG. 32. / FIG. 33. / A FABULOUS BIRD 129; lines 6612-6695 confidence: high

A king wants someone to see where the sun arose; Ataru volunteers, receives a horse, journeys for a month, passes beyond everything, and reaches the country of the Stork-Men.

A ruler sends for a volunteer; Ataru travels beyond everything, receives directions from Stork-Men, and reaches the place where the sun comes forth.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FALSEHOOD AND TRUTH 205 / VIRTUE PAYS BETTER THAN GREED. / VIRTUE AND GREED 207 / THE MAGIC DOOR 209; lines 9860-9940 confidence: medium

After seven days the younger sister returns while Dodo is in the forest; the sisters sleep, tie up bundles at dawn, leave, cross the river, and Ambashira spits on the floor as they depart.

The sisters tie up their bundles, flee at dawn, and cross the river before Dodo discovers the deception and follows their footprints.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 58. / THE LUCKY BOY 241 / ONE CANNOT HELP AN UNLUCKY MAN. / THE UNLUCKY MAN 243; lines 11250-11328 confidence: medium

In the opening of The Wonderful Ring, a Woman's two sons go into the world to try their fortune; the Elder buys a Goat with cloths and the Younger buys a Scraggy Dog, provoking the Mother's curse and the Elder's mockery.

The Woman's two sons leave home and go into the world to try their fortune, then go away again on a later trip.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 70. / DODO'S WIFE 293 / THE TWO WIVES 295 / THE TWO WIVES 297; lines 13487-13567 confidence: medium

The rival wife insists on going to the forest; after night falls she asks God for a hut or house, food, and a bed, and these are provided.

The rival wife leaves for the forest despite her husband’s warning, and the man in the next tale also enters the forest where Dodo appears.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 72. / SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305 / DODO'S SON 307; lines 13895-13913 confidence: medium

"was three years of age, the Mother found her clothes and vanished, leaving, however, her comb stuck in his collar."

The Mother finds her clothes and vanishes while the child is three years old.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 77. / THE GOOD K IS HI A 323 / THE DETERMINED GIRL 325 / THE WICKED GIRL 327; lines 14692-14768 confidence: medium

The Girl kills her Mother with the Youth's knife, urges the Youth to flee, and the two escape from the city after he takes bow and arrows.

The Girl kills her Mother and immediately urges the Youth to flee with her from the city.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 97. / THE MANY-HEADED CANNIBALS 449 / THE MANY-HEADED CANNIBALS 451 / THE YOUNG GIANT 453; lines 19944-20022 confidence: high

A king's son journeys into the forest, reaches a broad lake, drinks a handful of water, gives a handful to his dog, and climbs a tree to watch what drinks there.

The boy, a king's son, says he is going out into the world and travels through the forest to the lake.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / CHAPTER VI. / GODS AND SPIRITS 111 / NATURE MYTHS 113; lines 5957-6046 confidence: medium

The spider and youth set out at daylight after the cock announces dawn and cross a river of fire, a river of cold water, and a river of hot water; they are safe only after doing so.

The youth and spider set out at daylight and cross rivers of fire, cold water, and hot water before they are safe.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HOW AUTA KILLED DODO 411 / HOW, ZANKALLALA KILLED DODO 413 / THE WRESTLERS AND THE DEVIL 415 / THE TWO GIRLS AND THE DEMONS 417; lines 18468-18554 confidence: medium

The tale begins with a Beloved Daughter and an Unbeloved one; the Parents take the Unbeloved Daughter to a distant forest farm, tell her never to come home again, and leave her to keep Monkeys away and sleep alone in a hut.

The Unbeloved Daughter is taken away to a forest farm and told not to return, but Demons leave her presents and she comes home.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON THE TALES 507 / LXXXI. / LXXXI I. / LXXXIII.; lines 22346-22404 confidence: low

“Returned home” is interpreted as leaving the town; otherwise the danger would still have been present.

The note glosses “returned home” as leaving the town, because otherwise the danger would remain.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk TEE WONDERFUL HORSE / FIG. 94. / FIG. 95- / THE BOY WHO CHEATED DEATH 441; lines 19433-19516 confidence: high

“there was a certain town where Death lived, with her Children, and whosoever went there never returned”; the King’s Son challenges the Rich Man’s Son to go to Death’s house, eat her food, and bring back the remains.

The King’s Son issues a public challenge, and the Rich Man’s Son refuses his father’s safer plan and has his Horse saddled for departure.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WONDERFUL HORSE 437 / TEE WONDERFUL HORSE / FIG. 94. / FIG. 95-; lines 19363-19430 confidence: medium

In the variant, the youth buys a horse with his mother's breasts and travels with Spider to the end of the world, where there is "no land, not a tree, nothing but wind, water, and darkness."

The variant states that the youth sets out to see where the world ends and reaches a boundary place without land or trees.
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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 DISHONEST FATHER / FIG. 70. / DODO'S WIFE 293 / THE TWO WIVES 295; lines 13403-13484 confidence: medium

A tale begins about a husband and two wives, one well off and one not; the poor Chief Wife says she will travel in the forest, her husband agrees, and she travels until night.

The poor Chief Wife leaves home and travels into the forest until nightfall.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE THREE DEMONS 419 / THE UNGRATEFUL MEN. / THE UNGRATEFUL MEN 421 / THE WIVES WHO WERE WITCHES 423; lines 18703-18783 confidence: medium

A man has two wives and two daughters; one mother dies, the surviving wife is told to care for both girls, but she beats the stepdaughter and threatens to take her to a place where she will be eaten.

The stepmother beats the maiden and sends her to River Bagajun, where visitors are said to be eaten by a witch.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE TWO HUSBANDS / FIG. 71 / FIG. 72. / SOLOMON AND THE BIRDS 303; lines 13728-13805 confidence: low

As the King's Son is about to start, the maiden puts a date-stone into the lock of hair on his head, and the troops move off.

Before the King's Son leaves with the army, Kwallabbe places a date-stone in the lock of hair on his head.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WONDERFUL RING 247 / THE WONDERFUL RING 249 / THE WONDERFUL RING 251 / FIG. 59. FIG. 60.; lines 11604-11646 confidence: medium

The parents tell the girl to get ready and go away because they no longer love her, since she is very greedy.

After being sent away by her parents, the girl travels with her friend to a distant city and becomes the king's wife.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE BRAVE MOTHER 341 / THE FIGHTING RAM 343 / THE LUCKY FOUNDLING 345 / THE WICKED FATHER 347; lines 15482-15520 confidence: medium

During a hunt with his son, the man digs out a jerboa, but it jumps up and escapes; he laments that he is disgraced.

The hunter's failure to catch a jerboa leads him to strike his son and leave him lying injured.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE CLAY POT 355 / THE MOUSE AND THE CAKE 357 / THE WOMEN WHOSE OFFSPRING WERE A MOUSE AND / A CAKE.; lines 15945-15992 confidence: medium

After growing up, the Mouse and Cake were taken to the town gate and told to go into the forest.

The Mouse and Cake are taken to the town gate and told to go out into the forest.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE DESPISED WIFE'S TRIUMPH 321 / FIG. 76. / FIG. 77. / THE GOOD K IS HI A 323; lines 14526-14608 confidence: high

The city King summons the Boy and says that if he goes to the city at war with them, he should bring back the King's spear; the Boy agrees.

The Boy is sent on travels to the city at war and commanded to bring back the enemy king's spear; he succeeds and returns with it.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE KING'S SON'S WIFE 305 / DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON. / DODO'S SON 309; lines 13982-14059 confidence: medium

The girl buys a small gourd, plants it at the mosque washing place, asks it to guide her to the sister, and it grows from the city to the river and the sister's house, where it climbs, blossoms, and fruits.

The girl follows the gourd to the riverbank, throws herself into the water, and reaches the sister's house where Dodo's Son lives.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WICKED FATHER 347 / HAUSA SUPERSTITIONS / THE WOMAN'S SECRET 349 / THE WOMAN WHO COULD NOT KEEP A SECRET.; lines 15588-15654 confidence: medium

The boy sings a repeated farewell giving his name, saying he is going, and saying that God may bring them together again.

The boy repeatedly sings that he is going, says farewell, and disappears by sinking into the earth with his horse.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WISE EWE / FIG. 86. / FIG. 87. / THE LUCKY YOUNGEST SON 381; lines 16970-17050 confidence: high

Auta takes the boot and stick and leaves the hut; Ahmadu dies, the women mourn, the king divides the heritage, Auta refuses additional property, his mother abuses him, and he goes into the forest.

After refusing the inheritance property and being abused by his mother, Auta leaves and goes into the forest.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WONDERFUL BULL / THE FALSE FRIEND 193 / A LIE AND A SPEAR 195 / A LIE CAN GIVE MORE PAIN THAN A SPEAR.; lines 9287-9351 confidence: low

A blind man and a female leper marry and have a hundred children; none of the children can walk, and they move by dragging, crawling, or not raising themselves.

The second tale begins with parents carrying children who cannot walk while fleeing an attack on their city.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk XLII. / XLIII. / NOTES ON THE TALES 481 / XL1V.; lines 21188-21240 confidence: medium

Solomon hears of the event, drives the women from his palace into the wilderness, and they give birth there to the Asbenawa.

Solomon drives the women from the palace into the wilderness, where they give birth to the Asbenawa.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands A PONAPEAN CAKOE / CARVED DANCING-PADDLES FROM METALANIM DISIRICT / PILUNG ADOLOL, A CHIEF OF RUL / CHAPTER IX; lines 6014-6108 confidence: low

The travelers leave anchorage for Kusaie, encounter calms, baffling winds, rain squalls, dark clouded mountains, and scudding seas likened to conditions in the English Channel.

The travelers hoist sail, leave anchorage, and sail toward Kusaie through calms, winds, squalls, and heavy seas.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER I / SYDNEY TO HONG KONG / CHAPTER II / HONG KONG TO MANILLA; lines 1644-1746 confidence: medium

The narrator leaves by the Menmuir for Shanghai and Kobe before setting out for Manila and the Carolines, and briefly describes visits to Shanghai and Kobe.

The narrator leaves Hong Kong for other ports and later sails for Manila, repeatedly framing the Carolines as the farther goal of the journey.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER I / SYDNEY TO HONG KONG / CHAPTER II / HONG KONG TO MANILLA; lines 1924-2002 confidence: high

Two passages are booked on the mail-steamer Venus for Yap, Guam, and Ponape; Theodoro is sent aboard overnight to watch the baggage.

The passage centers on preparations for departure, a missed or nearly missed steamer, a pursuit by launch, and eventual boarding of the Venus for Yap, Guam, and Ponape.
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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 7841-7936 confidence: low

King Absolute had strictly forbidden the narrator to explore or visit these parts again, so revisiting them involved personal risk.

The narrator states that King Absolute had forbidden a return to the area and that the party revisits at personal risk; later Chaulik urges return and the party departs.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XIV / FROM PANIAU TO MARAU / CHAPTER XV / PANIAU TO COLONY, THENCE TO GUAM AND YAP; lines 8969-9079 confidence: high

The narrator says farewell, is rowed by his crew to the Uranus, boards as smoke pours from the funnels, leaves the bay, and watches Chokach and Kupuricha recede as the ship heads for Guam.

The passage narrates farewell, boarding of a vessel, movement out of the bay, and the fading of Ponape’s landmarks as the narrator heads toward Guam.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XVII / VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP; lines 10493-10596 confidence: medium

The sailing boat Eugenie, in charge of Xavier, takes the narrator toward Pilau, leaving Tarrang and passing Tomil; instructions mention a northern place passable only at high tide.

The narrator departs by sailing boat, leaves islands astern, and notes a northern passage that can only be crossed at high tide.
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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 12173-12260 confidence: medium

After barter, the narrator's party starts for Tarrang with three carved combs, a bamboo betel-box, and a marafau necklace of black hibiscus fibre, described as an adult youth's insignia.

The narrator and E. leave for Tarrang and then board the arriving Santa Cruz, which brings workmen reinforcements.
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The Caroline Islands: Travel in the Sea of the Little Lands 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 / CHAPTER VII; lines 4800-4906 confidence: low

King Paul sends threats against subjects who receive, entertain, or aid the narrator, including a hostile message to the narrator’s host.

The narrator departs after King Paul threatens anyone who shelters him and threatens his host’s property and home.
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The Caroline Islands: Travel in the Sea of the Little Lands INTRODUCTION. / INTRODUCTION J / GENERAL SKETCH OF THE CAROLINES / SPANISH MICRONESIA; lines 880-989 confidence: medium

After the Spanish conquest of the Mariannes, many Chamorro fled to Uleai and Lamotrek; Uleai people and neighbors annually assembled at Lamotrek with eighteen or twenty canoes, sailed to Guam, stayed until April or May, and returned before the southwest monsoon.

The annual February assembly, voyage to Guam, stay until April or May, and return because of the southwest monsoon form a recurring seasonal voyage sequence.
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The Caroline Islands: Travel in the Sea of the Little Lands INTRODUCTION. / INTRODUCTION J / GENERAL SKETCH OF THE CAROLINES / SPANISH MICRONESIA; lines 880-989 confidence: low

After the Spanish conquest of the Mariannes, many Chamorro fled to Uleai and Lamotrek; Uleai people and neighbors annually assembled at Lamotrek with eighteen or twenty canoes, sailed to Guam, stayed until April or May, and returned before the southwest monsoon.

The Chamorro are said to flee to other islands to avoid forced conversion and slavery.
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The Caroline Islands: Travel in the Sea of the Little Lands IQO THE CAROLINE ISLANDS / ZOS THE CAROLINE ISLANDS / CHAPTER XIV / FROM PANIAU TO MARAU; lines 8383-8495 confidence: high

"Two brethren went northward from Ponape to seek new lands" and later saw the midnight sky red with "a great blaze of fire" before returning in terror.

Two brothers sail north from Ponape in a big canoe to seek new lands.
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The Caroline Islands: Travel in the Sea of the Little Lands IQO THE CAROLINE ISLANDS / ZOS THE CAROLINE ISLANDS / CHAPTER XIV / FROM PANIAU TO MARAU; lines 8720-8822 confidence: medium

Two young men arrive by small canoe from Mang to tell Au that a chief lady, a near relation, is at the point of death and begging him to come; Au departs hastily and refuses refreshment.

Messengers summon Au to a dying kinswoman; he leaves quickly without refreshment and is described facing night, wind, rain, and waters because of kinship duty.
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The Caroline Islands: Travel in the Sea of the Little Lands IQO THE CAROLINE ISLANDS / ZOS THE CAROLINE ISLANDS / CHAPTER XIV / FROM PANIAU TO MARAU; lines 8824-8854 confidence: high

A party goes ashore at Tiati to say goodbye to Chau-Wana and household; the narrator, Nanchau, and Eta climb Chila-U; Tiati people give a feast, and outer-district visitors bring presents and goodwill to the guest about to cross the great water.

The passage repeatedly frames the narrator as a guest and comrade about to cross the great water, then describes the day of departure and boarding of the sailing boat.
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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: high

After three months of study, Anagumdng takes seven men, described as the usual perfect number in Yap tradition, mans a large canoe, and sails toward Balao under the guidance of Mageriger or the Pleiades.

Anagumdng departs with seven men by canoe into unknown southern waters in quest of Balao, guided by the Pleiades, and later returns with the stones.
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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 6426-6481 confidence: low

The narrator returns, leaves the king to walk overland, satisfies the guide with tobacco and a sea-biscuit, embarks with Mok-Lal late in the afternoon, and notes the outgoing tide threatens the trip to Mout.

The narrator embarks late in the afternoon, the tide runs out, and the journey continues by canoe and barque through reef passages.
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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 6567-6659 confidence: medium

A breeze ruffles the bay; the Tulengkun strains at her moorings; the travelers farewell shore friends, board, sail twelve miles to Lele past Mout, mountains, valleys, reef, rollers, and harbor, then eat at Capt. M.’s and walk through palm groves with Tokosa.

The travelers say farewell, board the Tulengkun, make a twelve-mile run by water, and arrive at the home wharf at Lele.
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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

The narrator prepares to embark on the Santa Cruz with O'Keefe, leaves with cargo and curios, notes the crew, and says only O'Keefe knows navigation.

The narrator embarks on the Santa Cruz, leaves Goror Point behind, crosses sea routes, and reaches Hong Kong.
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The Caroline Islands: Travel in the Sea of the Little Lands The Caroline Islands: Travel in the Sea of the Little Lands / PREFACE; lines 64-177 confidence: medium

The narrator cultivates Eucalyptus and other plants, exchanges seeds, disposes of land to Stevenson, and travels to Tahiti and the Marquesas, gaining interest in customs, language, and legends.

The narrator leaves settled life and goes farther into Polynesia and then toward Micronesia because these regions promise knowledge of customs, language, legends, folklore, and philology.
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The Caroline Islands: Travel in the Sea of the Little Lands UCHENTAU, OUR CAMPING-PLACE IN METALANIM / PART I / CHAPTER I / SYDNEY TO HONG KONG; lines 1147-1240 confidence: medium

“EMBARKING on the S.S. Menmuir we start from Sydney on a lovely evening, September 3rd, 1895,” then pass Seal Rocks and continue north.

The passage opens with the group embarking from Sydney and beginning a northward voyage aboard a named vessel.
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The Caroline Islands: Travel in the Sea of the Little Lands UCHENTAU, OUR CAMPING-PLACE IN METALANIM / PART I / CHAPTER I / SYDNEY TO HONG KONG; lines 1340-1448 confidence: medium

The ship departs with "Australia sinking astern" and its prow turned toward the "golden Chersonese," fabled sea-rover lands, the Orang Laut, Timor, and Dilli.

The passage explicitly stages departure: Australia sinks astern while the ship's prow turns toward distant named and fabled eastern lands.
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The Caroline Islands: Travel in the Sea of the Little Lands UCHENTAU, OUR CAMPING-PLACE IN METALANIM / PART I / CHAPTER I / SYDNEY TO HONG KONG; lines 1560-1641 confidence: low

The narrator says Timor may have been an early home before people dispersed “wave upon wave, flotilla upon flotilla” on “long ocean wanderings.”

The narrator describes Timor as a possible early home before Malayo-Polynesian or Polynesian people dispersed in repeated ocean wanderings.
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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 10869-10974 confidence: low

Gameu and the canoe are absent in the morning; he arrives around one o’clock, citing a feast, dancing, coconut toddy, and wine, after which the narrator orders the canoe to start under five bamboo poles.

The passage narrates a delayed start, then a canoe departure propelled by bamboo poles and provisioned with coconuts.
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The Island of Stone Money: Uap of the Carolines BACHELORS' HOUSES / BACHELORS' HOUSES / BACHELORS' HOUSES / BACHELORS' HOUSES; lines 760-784 confidence: medium

The return of a canoe full of friends, fathers, and husbands who ventured onto the sea beyond sight of their world is hailed by islanders with emotions close to awe.

The venturers are described as going forth on the vast sea beyond sight of their small world for the common good.
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The Island of Stone Money: Uap of the Carolines BURIAL RITES / BUEIAL RITES / BUEIAL RITES / BURIAL RITES; lines 4209-4220 confidence: medium

“goan e gup! whicli means ''I am going, but I shall return,''”

The passage centers on a farewell phrase glossed as “I am going, but I shall return,” used when leaving friends with an expectation of returning soon.
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The Island of Stone Money: Uap of the Carolines BURIAL RITES / BURIAL RITES / BUEIAL RITES / BUEIAL RITES; lines 4159-4206 confidence: medium

Early one morning the narrator sails from Dulukan in Friedlander's barge toward Tomil Bay to meet a steamer and depart for Sydney.

The narrator departs by barge and receives auspicious phrases of the kind used for fishermen setting out to sea.
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The Island of Stone Money: Uap of the Carolines SONGS AND INCANTATIONS / THE ISLAND OP STONE MONET / SONGS AND INCANTATIONS / THE ISLAND OF STONE MONET; lines 1656-1680 confidence: low

"When we go in a canoe and see a bird, we say we are near to land, when we see a fish, we say we are near to land."

The song examples include going in a canoe and everyone getting into a canoe.
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zuni

Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1026-1118 confidence: medium

The young man says he loves the maiden, wants to go wherever she goes, and admits he killed her because he did not know her.

The maiden is a spirit who announces a long journey, and the young man insists on accompanying her and follows the guide she provides.
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 476-600 confidence: medium

A young man from the Pueblo of the Winds thinks of the maiden, receives favorable words from his elders, bundles mantles and necklaces in white buckskin, and starts toward Mátsaki at sunset.

The young man from the Pueblo of the Winds gathers gifts and travels west-to-east across the plains to the maiden’s house in Mátsaki.
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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: medium

The brothers tell the maidens that the Sun-father destroyed the last enemy through them, instruct them to report home, announce future separation from humans, name mountain homes, describe guardianship of the Middle Country, request yearly plumes and forms, and describe two stars before and after the Sun-father.

The brothers say they will no longer mingle with humans except in spirit, will live at named mountains, guard the land and Middle Country, and appear as stars before and after the Sun-father.
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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 9298-9424 confidence: medium

The boys mock the idea of the Rainbow-worm as their grandfather; the grandmother raises a pudding-stick, rebukes them, and says the Rainbow-worm is a great warrior whose help they need.

The grandmother tells the boys to go early to their grandfather figures because they need their help, and the boys leave the house toward the basin.
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Zuni Folk Tales HOW THE RATTLESNAKES CAME TO BE WHAT THEY ARE / HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES; lines 8596-8698 confidence: high

By the fireplace, the maiden tells her parents that snow aids tracking and that old rabbit-sticks and stone axes could help her hunt; both parents warn her not to go because of cold, losing the way, fatigue, and risk.

After her parents warn her against the dangers, the maiden receives stockings, weapons, and food, then leaves home at dawn for the hunting landscape.
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Zuni Folk Tales INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL; lines 1984-2085 confidence: high

The Turkeys wonder why their maiden mother has not returned; a gray old Gobbler says she has forgotten them, and they leave the cage toward the Cañon of the Cottonwoods, Thunder Mountain, the Gateway of Zuñi, and the valley.

When the maiden does not return, the Turkeys say she has forgotten them and leave their cage for the mountains.
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Zuni Folk Tales INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL; lines 2087-2165 confidence: high

The maiden arrives at the open wicket, finds no Turkey there, runs up the valley to overtake them, and comes within sound of their voices.

The Turkeys leave the wicket, run away toward Cañon Mesa and the plains, ignore the maiden’s calls, and finally flutter away.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12521-12636 confidence: high

At night the maiden sorts her basket-trays by fire-light into color-coded heaps assigned to north, west, south, east, upper regions, and lower regions; she tells her father he will see her no more, and the priest-chief accepts this as divine will.

The maiden says she will not be seen again, leaves possessions and corn-meal behind, says she may live or die, and sings farewell to her people while departing.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12751-12867 confidence: medium

The old father repeatedly tells the boys not to go out of sight of the house, and the old woman watches them so they will not run away, get lost, or be found and claimed.

The boys leave the guarded household despite prior warnings, carrying newly made equipment and food to hunt away from home.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12869-12954 confidence: medium

The Sun says there will be eight aunts, tells the boys to claim the house and identify the mother’s basket-trays, and describes trays of yellow, blue, red, white, many colors, and black in specific positions; the aunts will believe, embrace them, feed them, and the boys must return to the Badgers.

The Sun instructs the boys to return from the aunts and then go to Acoma to get their mother, whose bones are held in the ceremonial chamber.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13556-13593 confidence: medium

The young man says the people will remain foolish; he says their father, the Sun, intended good, but that peace and treasures will pass away with him and his own.

The young man declares that peace and treasures will pass away with him and his own because of the people's folly.
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Zuni Folk Tales 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 / THE WARRIOR SUITOR OF MOKI; lines 5528-5635 confidence: medium

The youth is satisfied, bids them all a happy night, and goes out into the dark.

After agreeing to the terms, the youth leaves the household and goes out into the dark.
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Zuni Folk Tales 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 / THE WARRIOR SUITOR OF MOKI; lines 5637-5733 confidence: high

On the fourth day, after making flint knives and a war-club, the youth tells the Dogs he is leaving, instructs them to follow after the people sleep, and appoints a feast rendezvous by the Black Mountains near the Spring of the Night-hawks.

The youth instructs the Dogs to wait until the people are asleep, leaves Moki unobserved at dusk, and proceeds eastward toward Zuni with a planned rendezvous.
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Zuni Folk Tales 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 / THE WARRIOR SUITOR OF MOKI; lines 5735-5813 confidence: medium

After the group eats, the youth makes a bundle of provisions and sets forth before daylight, followed by a long line of Dogs.

Before daylight the youth sets forth with provisions while a large pack of Dogs follows along the trail.
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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 4601-4716 confidence: medium

The Deer-being says the Sun-father listened to the deer’s supplications, commanded that the hunter be brought there, and commands him to visit the Sun-father’s house at the western end of the world.

The hunter is instructed to visit the Sun-father in his house at the western end of the world and to prepare journey food and ritual bundles.
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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 4718-4826 confidence: high

The people gather in sacred houses to make prayer-plumes; the sister and relatives make sweet parched corn meal and gather pollen; the youth chooses four uncles and gathers cotton, meal, sacred red paint, and black warrior paint before bidding farewell.

The youth bids farewell to lamenting people, is escorted by priests out of town, and leaves with four uncles for the river where the dangerous journey begins.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4828-4933 confidence: medium

An unnamed group rolls the log into the river, watches it disappear and later move toward the Western Waters, then turns back toward homes under the Mountains of the South.

The young man is carried inside a log-vessel down the river and onto the Great Waters until he reaches an island-like mountain.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5269-5378 confidence: medium

The younger brother says: “let us go to the Land of Everlasting Summer and steal from the gods in council their thunder and lightning.”

The brothers leave home under a false hunting pretense and travel to the Land of Everlasting Summer where the gods’ house is located.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1360-1471 confidence: high

After work, the brothers discuss how to alienate the youth from the Eagle; one suggests killing the bird, and the others agree.

The relatives plan to kill the Eagle, and the Eagle says it must leave for its sky home.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1360-1471 confidence: high

The Eagle consents and tells the youth to go home for the last time, gather large quantities of sustaining food for a long journey, pack them in strong pouches, and return the next morning after people have gone to the fields.

The Eagle tells the youth to go home for the last time, gather sustaining food, package it, and return before the journey.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1473-1577 confidence: high

The youth makes a package of parched flour, dried wafer-bread, and other foods, goes to the Eagle’s cage, and the Eagle tells him how to mount and asks whether he has food.

The youth gathers food for a long journey and departs on the Eagle’s back.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1579-1671 confidence: high

The Eagle-maiden warns the youth not to fly south beyond the low mountains, calling it a fearful world where no mortal can venture; he promises not to go there.

The youth is repeatedly warned not to go south beyond the mountains, then deliberately turns south to see what lies there.
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Zuni Folk Tales THE TALE / THE COCK AND THE MOUSE / ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER; lines 12244-12289 confidence: medium

Cliff-dwelling ancients flee southward and eastward because they fear waters will not refresh their canyons; earlier dead remain dried in cliff-town homes like corn-stalks after the rain stopped long ago.

The cliff-dwelling ancients flee southward and eastward because they fear the waters will no longer refresh their canyons, while earlier dead remain in the cliff-towns after the rain stopped.
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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 2168-2280 confidence: medium

After noticing older men’s bows and arrows, the boy asks his mother where bow wood and arrow sticks grow.

The boy leaves home secretly to obtain bow and arrow wood from a cave area guarded by a deadly Bear, despite warnings.
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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

The boy brings the Giant's heart home, hangs it beside other hearts on the ladder, and is met by his worried, scolding mother.

The mother warns and resists telling the boy more, but he leaves the next morning with weapons for the dangerous place.
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Zuni Folk Tales THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA; lines 3103-3203 confidence: high

After four days, the items are consecrated to the Serpent; the father tells his daughter to take the sacrifices and herself to the Serpent's house in the Waters of the World, leave home forever, and notes her profane use of sacred water.

The father tells the maiden to give up thoughts of home forever and go to the Serpent's house in the Waters of the World, and she begins the westward journey.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3112-3185 confidence: medium

A European missionary says he is “two in one,” with a great body and invisible little body; some Australian interlocutors say they also have a little body in the breast and give varied destinations after death.

The missionary describes the little body flying away when the great body dies, and some respondents name possible post-death destinations such as behind the bush or the sea.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3112-3185 confidence: high

A missionary says he is two in one, with a visible great body and an invisible little body that flies away at death; some Australian interlocutors reply that they too have a little body in the breast and give different answers about its destination after death.

The soul is said to fly away at death or to escape during sickness, yawning, dying, childbirth, danger, marriage, or festivals.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3187-3263 confidence: high

Opening statement: a sleeper's soul is supposed to leave the body, visit dreamed places, and cause death if permanently detained away from the body.

The passage repeatedly states that the soul departs during sleep or waking illness and danger follows if it does not return.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3187-3263 confidence: high

A sleeper's soul is said to wander from the body and visit dream places; if the soul is permanently detained, the person dies.

The passage repeatedly describes the soul leaving the body during sleep, with danger if it is detained and cannot return.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3265-3343 confidence: high

The passage states that the soul’s departure may be involuntary and that ghosts, demons, or sorcerers may extract it from the body.

The passage explicitly frames the examples by saying the soul may depart involuntarily and be extracted from the body.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3265-3343 confidence: medium

"The departure of the soul is not always voluntary. It may be extracted from the body against its will by ghosts, demons, or sorcerers."

The passage explicitly states that the soul's departure is not always voluntary and may be extracted by ghosts, demons, or sorcerers, then gives examples of living souls leaving or being carried off.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 12628-12766 confidence: high

Proserpine’s annual descent is said to have occurred in Greece around autumn sowing at the Eleusinian Mysteries and Thesmophoria, while in Sicily it seems to have been celebrated when corn was fully ripe.

Proserpine’s annual descent is tied to autumn sowing in Greece and the time when corn is ripe in Sicily.
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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 5474-5552 confidence: medium

Frazer says two kindred sets of European peasant spring observances have the simulated death of a divine or supernatural being as a leading feature: “Burying the Carnival” and “Driving or carrying out Death,” chiefly known on German and Slavonic ground.

The customs include carrying out Death, carrying figures out of the village, throwing them into water, and carrying the metsik across the village boundary; one speech says Carnival was condemned because he had done harm.
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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 6147-6234 confidence: medium

The passage says Adonis spends half or a third of the year in the lower world and the rest in the upper world, and Frazer interprets this as vegetation or corn buried in earth and reappearing above ground.

Adonis is said to spend part of each year in the lower world and the rest in the upper world, which the passage connects to buried and reappearing vegetation.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

Proserpine gathers flowers; the earth opens; Pluto, lord of the Dead, emerges from the abyss and carries her off in a golden car to the subterranean world to be his bride.

Pluto carries Proserpine from the flower-gathering scene into the subterranean world to be his bride.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 confidence: medium

One story says Orestes instituted Diana’s worship at Nemi after killing Thoas, King of the Tauric Chersonese, fleeing with his sister to Italy, and bringing the image of the Tauric Diana.

The slave’s flight is said to represent Orestes’ flight, and his combat with the priest is described as a reminiscence of earlier sacrifices.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 confidence: medium

One story says Orestes instituted Diana’s worship at Nemi after killing Thoas, King of the Tauric Chersonese, fleeing with his sister to Italy, and bringing the image of the Tauric Diana.

Orestes, after killing Thoas, flees with his sister to Italy and brings the image of the Tauric Diana.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 confidence: medium

One story says Orestes instituted Diana’s worship at Nemi after killing Thoas, fleeing with his sister to Italy, and bringing the image of Tauric Diana.

Orestes is said to have killed Thoas, fled with his sister to Italy, and instituted Diana’s worship at Nemi.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1140-1211 confidence: medium

The explanatory legend says Pluto carried off Proserpine while Eubuleus was herding swine, and his herd was engulfed in the chasm down which Pluto vanished with Proserpine.

The explanatory legend says Pluto carried off Proserpine through a chasm and Eubuleus's herd was swallowed with her, explaining annual pig-casting into caverns.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 confidence: medium

At midsummer, the narrator sees fifty men process westward, led by a painted, shell-bedecked priest and followed by the torch-bearing Shu-lu-wit-si, or God of Fire; the old brother says they go to the city of the Ka-ka and the home of 'our others.'

At midsummer a Zuni procession departs to a named other destination and returns four days later in ritual costume carrying living turtles.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 confidence: medium

An eyewitness sees a procession of fifty men go westward, led by a painted, shell-bedecked priest and followed by the torch-bearing Shu-lu-wit-si, or God of Fire.

The Zuni procession departs to the city of the Ka-ka and returns four days later bearing living turtles.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3037-3115 confidence: medium

An ancient Greek farming prescription for mice instructs a husbandman to write an adjuration granting mice another field, threatening to rend them in seven pieces if they return, and placing the paper on an unhewn stone before sunrise.

The Greek mouse adjuration assigns mice another field and threatens punishment, while the Syrian caterpillar rite aims for all caterpillars to leave the garden.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3546-3619 confidence: medium

Batta ceremony for a childless woman: sacrifice of three grasshoppers and release of a swallow with a prayer that the curse fall on the bird and fly away.

The swallow, cleansing bird, straw kite, expelled Brahman, and freed buffalo calf all remove or bear away a harmful burden through release, departure, or banishment.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 372-444 confidence: medium

The passage contrasts two views: a farm's goat-form corn-spirit lives in farmhouse or barn over winter, or a general corn-spirit flees from a cut farm to another with standing corn.

The passage states a view that when corn on one farm is cut the corn-spirit flees to another farm where corn still stands, and connects this with the Skye sheaf-transfer custom.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4270-4347 confidence: high

The passage introduces a second class of expulsions in which evil influences are embodied visibly or loaded onto a material medium that carries them away from a community.

Several examples present devils, fiends, or demons as human impersonators who are chased, expelled, avoided, or contested by the community.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4270-4347 confidence: high

The passage introduces a second class of expulsions in which evil influences are embodied visibly or loaded onto a material medium that carries them away from a community.

Frazer states that invisible demons may be present in a material vehicle, and the Ceram example uses a small ship filled with provisions and set adrift to carry sicknesses away.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4270-4347 confidence: medium

In southern Ceram, when a village suffers sickness, a small ship is made and filled with contributed rice, tobacco, eggs, and other provisions; a speaker addresses sicknesses such as smallpox, agues, and measles and tells them to depart by ship to a far land.

In the Ceram rite, sicknesses are addressed directly and told that a ship with food and other supplies has been prepared for their voyage away from the village.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4789-4872 confidence: high

In Rome each 14 March a skin-clad man called Mamurius Veturius, 'the old Mars,' was led through the streets, beaten with long white rods, and driven out near the start of the old Roman year.

Mamurius Veturius is driven out of the city, and the passage explains this as necessary for a scapegoat who carries a burden away.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7733-7804 confidence: medium

At the king’s order a forest place is appointed; youths are brought there weeping, told they must suffer death, dispose of property, and are instructed by initiated persons in a dance called killing and songs praising Belli.

Belli-Paaro youths are taken to the forest and later returned to parents; Huskanaw youths are confined in the woods and later brought back into towns under supervision.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 850-918 confidence: medium

At harvest, animals such as hares, rabbits, and partridges may be driven into the last standing corn, escape as it is cut, and sometimes be killed by people waiting with sticks or guns.

The passage explains that an animal rushing out of the last standing corn may be identified as the corn-spirit escaping from its ruined home.
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maya

The Maya Chronicles DICCIONARIO DE MOTUL, MS., 1590. / THE CHRONICLES. / THE CHRONICLES. / SYNOPSIS OF MAYA CHRONOLOGY.; lines 2129-2209 confidence: high

The chronology lists leaving Nonoual, arriving at Chacnouitan, Chichen Itza being heard of, Bacalar and Chichen Itza being discovered, and Ahmekat Tutulxiu arriving.

The chronology repeatedly lists leaving, removal, abandonment, houselessness, and being driven out.
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The Maya Chronicles FOOTNOTES: / II. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION.; lines 3739-3963 confidence: medium

The men of Itza ruled Chichen Itza for ten score years; Chichen Itza was destroyed, and they went to live at Chakanputun, where the houses of the Itza holy men were.

The Itza leave destroyed Chichen Itza for Chakanputun, Chakanputun is later abandoned, and Chichen Itza is later deserted or depopulated.
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The Maya Chronicles FOOTNOTES: / III. THE RECORD OF THE COUNT OF THE KATUNS. / TEXT. / TRANSLATION.; lines 4201-4352 confidence: medium

Section 1 places the discovery of Chichen Itza in the sixth ahau, says Pop was set in order in the thirteenth ahau, and records that Chichen Itza was abandoned in a tenth ahau when thirteen divisions of warriors went to Chakanputun for houses.

Chichen Itza is discovered and later abandoned; warrior divisions go to Chakanputun for houses, and the men of Itza repeatedly search for or are driven from houses.
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The Maya Chronicles FOOTNOTES: / III. THE RECORD OF THE COUNT OF THE KATUNS. / TEXT. / TRANSLATION.; lines 4201-4352 confidence: medium

Section 2 says the land was taken by those of Chakanputun; Chakanputun was later deserted by men of Itza during a second search for houses, thirteen warrior divisions dwelt in the houses, and those of Itza were under trees, boughs, and branches to their misery.

The men of Itza are described as being under trees, boughs, and branches to their misery after Chakanputun is deserted and houses are occupied by warrior divisions.
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The Maya Chronicles FOOTNOTES: / IV. THE MAYA KATUNS. / TEXT. / TRANSLATION.; lines 4526-4628 confidence: medium

The sixth ahau says the well dressed ones were driven out; the fifth ahau says a town was destroyed by Kinich kakmo, ruler of Itzmal, and Pop Hol Chan on account of Hunnac Ceel.

Multiple groups are driven out or go forth: the well dressed ones, the remainder of the Itzas at Chichen, the men in the centre of Mayapan, and Governor Tutul with chiefs and divisions.
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The Maya Chronicles FOOTNOTES: / V. THE CHIEF KATUNS. / TEXT. / TRANSLATION.; lines 4791-4831 confidence: high

The search for Chichen Itza occurs; the fathers improve the people; four divisions or territories go forth from named directions and places, including the mountains of Canhek, the Nine Mountains.

Four divisions called territories come forth from named directions or places and are later called together at Chichen Itza.
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The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2532-2643 confidence: medium

The interlinear translation presents the Katun order since departure from the land and house of Nonoual, names the Tutulxiu, locates the setting west of Zuiua, and gives Tulapan as the land they came from.

The translated paragraph repeatedly describes the Tutulxiu as departing or leaving their home and country and going from another named land or city.
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The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2532-2643 confidence: medium

Brinton interprets the difficult term as a faulty spelling for a word meaning to support another’s statement, agree with, or act in concert, referring to an agreement by leaders before migration into unknown lands.

The note interprets the difficult term as agreement or acting in concert among leaders preparing to migrate into unknown lands.
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The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2645-2740 confidence: high

Tula/Tollan is glossed as the place of the Sun and associated with the Tolteca, Quetzalcoatl as Light-God and virgin-born ruler; tradition says Tezcatlipoca destroyed Tula, the Toltecs disappeared, and Quetzalcoatl journeyed east to the home of the Sun and everlasting life.

The common tradition says Tula was destroyed by Tezcatlipoca’s wiles, the Toltecs disappeared, and Quetzalcoatl journeyed east to the home of the Sun.
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The Maya Chronicles III. THE RECORD OF THE COUNT OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 4355-4401 confidence: medium

The count begins with discovery of Chichen Itza, mentions Pop counted in order at the next Ahau Katun, then the desertion of Chichen Itza and migration to Chakanputun; the chronicler draws a separating line.

The notes state that after the discovery of Chichen Itza, the chronicle reports the desertion of Chichen Itza and migration to Chakanputun.
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The Maya Chronicles IV. THE MAYA KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 4631-4728 confidence: medium

The town is identified as Chichen Itza; a portion of the Itzas remained there after the attack by Kinich Kakmo and later also left.

A portion of the Itzas remained in Chichen after the attack by Kinich Kakmo, and these also later left.
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The Maya Chronicles NOTES. / CORPORATION OF VALLADOLID--YEAR 1618. / TZOLAH TI AHKIN CHILAM. / FOOTNOTES:; lines 3421-3491 confidence: medium

The lords abandoned the city of Mayapan, each wanting to live freely in his own towns; the note gives a chronology of five hundred years since foundation and seventy years before the arrival of the Castilians in Yucatan.

The lords abandon Mayapan and return to their own towns after the overthrow of Cocom.
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The Maya Chronicles NOTES. / FOOTNOTES: / CHRONICLE OF CHICXULUB. / TEXT.; lines 5315-5401 confidence: low

Ah Naum Pech sends his sons with a message about a coming named figure and the sign of Hunabku; they travel under trees and bushes to Campeche, ships appear at the sea entrance, white banners are seen, and the speakers say they do not understand Castilian speech.

Ah Naum Pech sends his sons to carry a message about the coming of a figure or sign of Hunabku; they travel to Campeche and encounter ships and banners.
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The Maya Chronicles NOTES. / FOOTNOTES: / III. THE RECORD OF THE COUNT OF THE KATUNS. / TEXT.; lines 4052-4198 confidence: medium

First katun sequence: Chichen Itza appears in Uac Ahau; in Lahun Ahau it is “paxci,” and thirteen katuns of residence at Chakanputun houses are noted.

Chichen Itza appears in one katun and is later described as broken or dispersed, followed by residence elsewhere.
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The Maya Chronicles NOTES. / FOOTNOTES: / V. THE CHIEF KATUNS. / TEXT.; lines 4756-4788 confidence: medium

The text says a group came to Chichén Itzá and was named Ah Itza; after thirteen katuns of rule, Hunnac Ceel is named in a crisis sequence, followed by division, movement into che/mul terrain, and suffering.

After Hunnac Ceel is named in the crisis sequence, broken speech/division and movement into che and mul terrain are reported.
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The Maya Chronicles SYNOPSIS OF MAYA CHRONOLOGY. / I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION.; lines 2413-2530 confidence: high

The arrangement of katuns begins after a departure from Nonoual, involving four Tutulxiu from Zuiva in the west and Tulapan, after forming a league.

The passage explicitly starts its chronology with a departure from Nonoual and Zuiva/Tulapan and follows the travelers through a counted multi-katun journey to Chacnouitan.
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The Maya Chronicles TEXT. / TRANSLATION. / NOTES. / CORPORATION OF VALLADOLID--YEAR 1618.; lines 2843-2917 confidence: medium

The witness reports that his father, formerly an ahkin before baptism, said lords came from Mexico, established towns in Yucatan at places including Chichen Itza, Bacalar, and the coast, and were connected by kinship to Don Juan Kahuil and to Montezuma.

The passage repeatedly says founders came from Mexico, or from the west in Herrera's account, and established towns in Yucatan.
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The Maya Chronicles TEXT. / TRANSLATION. / NOTES. / CORPORATION OF VALLADOLID--YEAR 1618.; lines 2919-3015 confidence: high

The country lives in peace under Cuculcan's just rule; after arranging his departure and advising continuation of his wise rule, he returns toward Mexico, remains at Champoton for a time, and erects a building in the sea as a memorial of his journey.

Cuculcan arranges his departure, recommends continued observance of the wise rule he established, and leaves toward Mexico.
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The Maya Chronicles THE CHRONICLES. / SYNOPSIS OF MAYA CHRONOLOGY. / I. THE SERIES OF THE KATUNS. / TEXT.; lines 2310-2410 confidence: medium

The text states that the katun sequence begins when the Tutulxiu departed from Nonoual/Zuiua/Tulapan.

The passage begins with departure from ancestral places, describes travel across katuns, and later says the Itza seek or return to their homes again after displacement.
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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 306-438 confidence: medium

The author says the eastern sea-arrival tradition appears wholly mythical and repeats a story found among many American tribes that ancestors came from the distant Orient; he identifies it elsewhere as a solar or light myth.

The author says the eastern-arrival legend repeats a story found among many American tribes that their ancestors came from the distant Orient.
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The Maya Chronicles THE CHRONICLES. / THE CHRONICLE OF CHAC XULUB CHEN. / INTRODUCTION. / CONTENTS.; lines 440-554 confidence: medium

Huastecs are located on the Mexican Gulf and river Panuco; their presence suggests to the author a Maya-family migration from north toward south.

The passage links Maya-family tribes to a north or northeast origin, boat arrival at Panuco, and a collective journey southward and later partly back toward the Gulf.
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The Maya Chronicles THE CHRONICLES. / THE CHRONICLE OF CHAC XULUB CHEN. / INTRODUCTION. / CONTENTS.; lines 440-554 confidence: high

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.

Huastecatl's intoxication and exposure lead to fear and shame, after which he gathers his language group, leaves the other tribes, and settles near Panuco.
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The Maya Chronicles TZOLAH TI AHKIN CHILAM. / FOOTNOTES: / II. THE SERIES OF THE KATUNS. / TEXT.; lines 3523-3736 confidence: low

The entries name “ahYtzaob,” Chichen Itza, Chakanputun, “yotochob,” “ca u zatahob be chakanputun,” and “yalan che, yalan haban, yalan ak ti numyaob.”

The Itza-Chakanputun entries include movement away from Chakanputun, return to houses, loss of road/path, and hardship formulae.
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biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1460-1606 confidence: medium

The saints have very great light and glorify God; they receive a burning pillar of fire as guide for an unknown way and a harmless sun, while others are worthy to be deprived of light and imprisoned in darkness.

The saints receive a burning pillar of fire as guide for an unknown way.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1608-1744 confidence: high

Wrath remains upon the wicked; after giving the people leave to depart, they repent, pursue them while mourning at graves, and move toward an end where the people pass through and the pursuers find a new death.

The people are allowed to depart, then pursued; dry land appears in the Red Sea and the nation passes through protected.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 244-405 confidence: medium

The just man who dies early rests; old age is not counted by years but by understanding and spotless life; he pleased God, was beloved, and was translated.

The just man pleases God, is beloved and translated, and is taken away so that wickedness or deceit will not alter him.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 876-1036 confidence: high

Wisdom brings the people through the Red Sea and a great water, drowns their enemies in the sea, brings them from the depth, and the just take spoils and praise the Lord's victorious hand.

The just people are brought through the Red Sea and great water, while their enemies are drowned and the just praise the Lord afterward.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2498-2646 confidence: medium

The speaker wishes for wings like a dove to fly away, rest, remain in the wilderness, and escape windy storm and tempest.

The speaker wishes for dove-like wings to fly away, rest, wander far off, remain in the wilderness, and escape storm and tempest.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3721-3873 confidence: high

God performs marvelous things in Egypt and Zoan, divides the sea for passage, makes waters stand as a heap, and leads by cloud in daytime and light of fire at night.

God divides the sea for passage, leads with cloud and fire, and later brings his people forth safely while the sea overwhelms enemies.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5139-5306 confidence: high

The LORD smites all the firstborn in the land, then brings the tribes forth with silver and gold and without a feeble person among them.

The LORD brings the tribes forth with silver and gold, and no feeble person is among them.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5308-5470 confidence: high

Egypt is glad when the people depart because fear of them falls upon Egypt.

The people depart Egypt, Egypt fears them, and the LORD guides the departing people with cloud and fire.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5308-5470 confidence: high

The people confess sin with their fathers; despite provocation at the Red Sea, the LORD dries it, leads them through depths, saves them, and waters cover their enemies; the people then believe and sing praise.

The LORD dries the Red Sea, leads the people through the depths, saves them from enemies, and waters cover those enemies.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5789-5954 confidence: high

Israel goes out of Egypt and the house of Jacob from a strange-language people; Judah is sanctuary and Israel dominion.

Israel and the house of Jacob are described as going out of Egypt and from a people of strange language.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6481-6653 confidence: medium

The LORD is blessed for not giving the group as prey to teeth; the soul escaped like a bird from a broken fowler's snare; help is in the LORD's name, maker of heaven and earth.

The collective soul is compared to a bird escaping from a broken fowler's snare.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6816-6984 confidence: high

The LORD smites Egypt's firstborn, brings Israel out with strong hand and stretched arm, divides the Red Sea, makes Israel pass through it, and overthrows Pharaoh and his host in it.

Israel is brought out from Egypt, passes through the divided Red Sea, and is led through the wilderness.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1229-1351 confidence: medium

Heshbon, Elealeh, soldiers, and the speaker cry out; Moab’s fugitives flee toward Zoar, and cries of destruction are raised on the ways of Luhith and Horonaim.

Moabite fugitives flee, daughters are likened to a bird cast out of the nest, and the speech commands hiding outcasts and not betraying wanderers.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3002-3129 confidence: high

Isaiah tells Hezekiah to hear the word of the LORD of hosts: all in his house and ancestral stores will be carried to Babylon, nothing left, and some sons will be taken away as eunuchs in Babylon's royal palace.

Isaiah says some sons issuing from Hezekiah will be taken away and become eunuchs in the palace of the king of Babylon.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3770-3896 confidence: high

The people are commanded to go forth from Babylon and flee from the Chaldeans with singing, declaring that the LORD redeemed Jacob; they did not thirst in deserts because waters flowed and gushed from a cleft rock; there is no peace for the wicked.

The people are commanded to go forth from Babylon and flee the Chaldeans with singing, declaring to the end of the earth that the LORD has redeemed his servant Jacob.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4141-4265 confidence: high

The addressed group is commanded to depart, avoid uncleanness, be clean while bearing the LORD's vessels, and go without haste or flight because the LORD goes before them and the God of Israel is their rear guard.

The passage commands departure, avoidance of uncleanness, clean bearing of the LORD's vessels, and movement guarded before and behind by God.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1807-1929 confidence: high

The LORD says he chose Israel in Egypt, lifted up his hand to the seed of Jacob, made himself known, promised a land flowing with milk and honey, and commanded them to abandon Egyptian idols.

The LORD says he brought Israel forth out of Egypt and into the wilderness after making himself known there.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 813-935 confidence: high

The cherubim are lifted up; the wheels move and lift with them because the spirit of the living creature is in them; the glory of the LORD departs from the house threshold and stands over the cherubim at the east gate.

The glory of the LORD departs from the threshold of the house and stands over the cherubim at the east gate.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 937-1061 confidence: high

The cherubim lift their wings with wheels beside them; the glory of the God of Israel is above them, and the glory of the LORD goes up from the city and stands on the mountain east of the city.

The glory of the LORD goes up from the midst of the city and stands on the mountain east of the city.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 937-1061 confidence: high

The word of the LORD comes to Ezekiel, calling the house rebellious because they have eyes but do not see and ears but do not hear; Ezekiel is told to prepare stuff for removing and remove by day in their sight.

Ezekiel carries removal-stuff, digs through a wall, departs in twilight, and covers his face; the LORD explains that as he has done, so it will be done to them as they go into captivity.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 66-192 confidence: medium

Nebuchadnezzar king of Babylon comes to Jerusalem in Jehoiakim’s third year and besieges it.

Nebuchadnezzar besieges Jerusalem, carries temple vessels to Shinar, and has selected Israelite youths brought for education and service in the king’s palace.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1196-1318 confidence: medium

A heavenly voice commands God’s people to come out of Babylon; her sins have reached heaven; recompense is to be given double according to her works and cup.

A heavenly voice commands God’s people to come out of Babylon so they do not partake of her sins or receive her plagues.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 824-948 confidence: medium

The woman gives birth to a male child who is to rule all nations with a rod of iron; he is caught up to God and his throne, and the woman flees to a God-prepared wilderness place for 1,260 days of feeding.

The woman flees to a wilderness place prepared by God, where she is fed and later nourished away from the serpent.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 2925-2974 confidence: high

The heading says Joseph and Mary leave Egypt. Joseph and Mary hear the idol has fallen and been destroyed, fear and tremble, and recall Herod's intent to kill Jesus and the slaughter of infants at Bethlehem and nearby.

The chapter heading states that Joseph and Mary leave Egypt, and the passage narrates their fear of retaliation and movement away from the place of danger.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XI. / CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV.; lines 11807-11924 confidence: high

Jacob humbly departed from his country, fled from his brother, went to Laban and served him, and received the sceptre of the twelve tribes of Israel.

Jacob departs from his own country while fleeing from his brother and goes to Laban.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 2193-2270 confidence: medium

“Go and make diligent inquiry; and if ye find the child, bring me word again, that I may come and worship him also.”

An angelic dream warning instructs the wise men not to return to Herod, and they depart to their own country by another way.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER 1. / CHAP. II. / CHAP. III. / CHAPTER I.; lines 17232-17340 confidence: high

Ignatius says he has obtained through prayers permission to see their faces and hopes, if God wills, to attain the end he longs for.

Ignatius repeatedly frames his desired end as going or attaining unto God and says it is good to turn from the world unto God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAP. II. / CHAPTER III. / CHAPTER IV.; lines 2774-2922 confidence: high

Herod asks where Christ should be born, is told Bethlehem in Judaea, plans the death of the Lord Jesus Christ, and an angel warns Joseph in sleep to take the child and mother into Egypt at cockcrow; Joseph goes.

Herod plans the death of the Lord Jesus Christ, and an angel tells Joseph to take the child and mother into Egypt; Joseph obeys.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 10804-10893 confidence: high

Abraham is called God's friend, found faithful by obeying God's commands, and leaves his country, kindred, and father's house to inherit God's promises.

God commands Abraham to leave his country, kindred, and father's house for a land God will show him, and Abraham obeys.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / VISION I.; lines 19333-19383 confidence: medium

After the woman finishes reading, she rises from the chair; four young men carry the chair east; she calls Hermas, touches his breast, and asks whether her reading pleased him.

After reading and interpreting, the woman’s chair is carried east, then she herself is carried east and departs with a final encouragement to Hermas.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAP. V. / CHAPTER VI.; lines 6090-6240 confidence: medium

The crowd says wise men offered gifts to Jesus at birth; Herod was troubled and sought to kill him; Jesus's father fled with him and Mary into Egypt; Herod slew children two years old and under in Bethlehem and its coasts.

The passage recounts gifts to the newborn Jesus, Herod's desire to kill him, flight with Mary into Egypt, and the killing of young children in Bethlehem and nearby coasts.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 9582-9674 confidence: medium

The children say they are hungry and lack money for bread because Onesiphorus left his substance to follow Paul; Paul sends a boy to buy bread.

Onesiphorus has left his substance to follow Paul with his family, and Thecla asks to follow Paul wherever he goes.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / VISION I. / VISION II.; lines 19386-19616 confidence: high

The righteous are told to stand fast so that their departure may be with the holy angels; a great trial is near; those who deny the Lord's Son and the Lord out of fear will be denied in the world to come, while those who do not deny him receive mercy.

Those who work righteousness are told to continue so that their departure may be with the holy angels.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 9677-9728 confidence: medium

Paul sends Onesiphorus and his family to their own home and takes Thecla with him toward Antioch.

The passage opens with Onesiphorus and his family sent home while Paul and Thecla proceed to Antioch; Thecla also recalls leaving Iconium after refusing marriage to Thamyris.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 3455-3566 confidence: medium

They proceed to Memphis, see Pharaoh, remain three years in Egypt, and Jesus performs many miracles there said not to be found in the Gospel of the Infancy or the Gospel of Perfection.

The passage follows movement through Egypt, a three-year stay, return from Egypt, fear near Judea, and angelic direction to Nazareth.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 10081-10223 confidence: medium

Thecla says she is going to Iconium; Paul tells her to teach the word of the Lord; Trifina sends money and clothing through Thecla for the poor.

Thecla departs for Iconium after Paul tells her to teach the word of the Lord; she later enlightens many and instructs women in the oracles of God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 1703-1805 confidence: medium

Joseph withdraws, reasons about concealment, public disclosure, law, and innocence, and resolves: “I will privately dismiss her.”

Joseph plans to dismiss Mary privately because he fears both legal guilt and the possibility of betraying an innocent person; the subsequent dream changes the context of his decision.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIII. / CHAPTER XIV. / THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I.; lines 9018-9160 confidence: medium

Paul goes to Iconium after his flight from Antioch; Demas and Hermogenes become his companions and are described as full of hypocrisy; Paul loves and instructs them in Christ and the Gospel.

Paul travels after his flight from Antioch, while Onesiphorus and his family go out to meet him and host him.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I. / CHAPTER II.; lines 9163-9305 confidence: medium

Thamyris and Theoclia address Thecla, but she does not respond; Thamyris, Theoclia, and the maids weep, while Thecla continues to regard Paul’s discourses.

Thamyris, Theoclia, and the maids weep that they have lost spouse, daughter, and mistress while Thecla remains fixed on Paul’s discourses.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI. / CHAPTER XXII.; lines 12883-13074 confidence: high

A person responsible for sedition is urged to be ready to depart or go wherever commanded, so that the flock of Christ may be at peace with its elders.

A person responsible for sedition is urged to depart or go away wherever commanded so that the flock of Christ may be in peace.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI.; lines 4761-4913 confidence: medium

At twelve years old Jesus is brought to Jerusalem for the feast; after the feast he remains in the temple among doctors, elders, and learned men, proposing questions and giving answers.

Jesus remains behind after the feast; Mary and Joseph seek him for three days, find him in the temple, and he returns with them to Nazareth.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND X. / COMMAND XI. / COMMAND XII. / SIMILITUDE I.; lines 22445-22541 confidence: high

“Ye ... servants of the Lord, live here as in a pilgrimage; for your city is far off from this city.”

The servants live in the present place as pilgrims, are told not to settle permanently in this city, and are instructed to be ready to go into their own city.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete IGNATIUS TO POLYCARP / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 18504-18581 confidence: medium

The writer cannot write all churches because he must "suddenly sail from Troas to Neapolis" and asks Polycarp to write nearby churches.

The writer says he must suddenly sail from Troas to Neapolis because of the command of those to whom he is subject.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete REFERENCES TO THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 10564-10700 confidence: high

The passage says envy and emulation 'wrought the death of a brother' and that Jacob fled from Esau.

Jacob flees from Esau, and Moses is forced to flee from Pharaoh; both are placed in the catalogue of harms caused by envy.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete REFERENCES TO THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 10564-10700 confidence: medium

Peter undergoes many sufferings through unjust envy, is martyred, and goes to the place of glory due to him.

Peter is martyred and goes to the place of glory; Paul suffers martyrdom, departs from the world, and goes to his holy place; women suffer cruel punishments and receive a glorious reward.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE IV. / SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII.; lines 24185-24396 confidence: medium

Half-dry and half-green rods are assigned to those involved in worldly affairs and not joined to the saints; some repent and dwell in the tower, some fall away with no place for repentance, and some who denied or blasphemed God may still return if they quickly repent.

Some are described as falling away, departing from God, denying or blaspheming God, and living among or seeking fame among the heathen because of worldly interests, wealth, or pleasures.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter I / Chapter II / Chapter III / Chapter IV; lines 6226-6415 confidence: high

Shaikh Sharaf, patronymic Abu Ali Qalandar, is described as a learned authority who received a call from God, threw learned books into the Jamna, travelled, met Shams-ul-din Tabrezi and Maulana Jalal-ul-Din Rumi, and threw books received from them into a river.

Shaikh Sharaf casts away books after a divine call; Nanak speaks of abandoning pleasures, affections, egotism, family, evil, and everything in order to meet the Creator.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 3226-3340 confidence: medium

Guru Nanak tells God he has not fully carried out his pre-earthly orders, since he has spread God's message in only three directions and the west remains unvisited; God remands him to complete the mission.

Guru Nanak is said to have received orders before his human manifestation, left part of the world unvisited, and been remanded by God to complete the mission.
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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

Mardana is mentioned as having accompanied Baba Nanak as his minstrel in most, if not all, of Nanak’s wanderings.

Guru Nanak is described as undertaking wanderings, with Mardana accompanying him as minstrel.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 8407-8564 confidence: high

The Guru and companions go east to an ocean island without food; the Guru composes the Jugawali on the four ages, Jhanda writes and circulates it, then returns to his country.

The narrative places the Guru's party on journeys through an island without food and a desert, while the hymn praises religious seekers who leave homes, travel, endure hunger, and seek salvation for God's sake.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VI / SIKK. 1 / Chapter VII / Chapter VIII; lines 8567-8742 confidence: high

Mardana proposes returning home after twelve years of wandering; the Guru agrees, they go toward Taiwan di, halt in the forest near the village, and the Guru permits Mardana to visit home and Kalu’s house without mentioning his name.

After twelve years of wandering, Nanak comes near home and is urged by his mother and father to abandon wandering, take up commerce, return home, see a house, and visit his wife; his hymns redirect these requests toward God’s name and favour.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VI / SIKK. 1 / Chapter VII / Chapter VIII; lines 8744-8906 confidence: high

The Guru tells his parents he has returned home after being a hermit and asks to depart again. His mother says he has only now returned after twelve years; after he promises consolation, she becomes silent.

The Guru says he has returned home, has been a hermit, and asks his parents to let him depart again under God's order; his mother recalls a twelve-year absence.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XII / Chapter XIII / Chapter XIV / Chapter XV; lines 12689-12845 confidence: medium

After the discussion with the Jogis, the Guru decides to visit Makka, adopts the blue dress of a Muhammadan pilgrim, carries a faqir's staff, hymns, an ablution cup, and a prayer carpet, gives the Muslim call to prayer, and is accompanied by Mardana.

The Guru sets out for Makka in the blue dress of a Muhammadan pilgrim with staff, ablution cup, prayer carpet, and prayer call.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XV / SIKH. / Chapter XVI / Chapter XVII; lines 13500-13686 confidence: high

The hymn teaches that when life's measure is full the soul is led away, body and soul separate, all must depart, the next world cannot be controlled by worldly authority, and everyone fares according to acts.

The hymn states that the soul is led away when life's measure is full, that all must depart, and that in the next world everyone fares according to acts.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I / Chapter II; lines 4879-5070 confidence: high

The passage says little is known of Nanak’s married life except that he had two sons, Sri Chand and Lakhmi Das, and that he used to retire to the desert and pass time under trees in religious contemplation.

The closing prose states that Nanak used to retire to the desert and pass his time under trees in religious contemplation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I / Chapter II; lines 5072-5084 confidence: low

“All the modern Janamsakhis make Nanak’s marriage long subsequent to this, and after his departure to Sultanpur.”

The passage explicitly links the disputed marriage chronology with Nanak’s departure to Sultanpur and his later government service there.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH I P. I / Chapter I / Chapter II / Chapter III; lines 5087-5238 confidence: high

Jai Ram and Rai Bular regard Nanak as a saint ill-treated by his father; a village faqir asks for Nanak’s brass lota and gold wedding ring, which Nanak gives; afterward Kalu allows Nanak to go to Sultanpur.

After conflicts over Nanak’s gifts and conduct, his family approves his move to Sultanpur; his wife laments his departure and asks to accompany him.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH I P. I / Chapter I / Chapter II / Chapter III; lines 5240-5426 confidence: medium

After three days Nanak comes forth from the forest; people thought he had drowned in the neighbouring river and wondered how he returned to life; he gives all he has to the poor and does not answer Daulat Khan's inquiry.

After returning from the visionary episode, Nanak gives all that he has to the poor, and the Governor understands his actions as abandonment of the world.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12415-12572 confidence: low

"leaving Srinagar, penetrated the Himalaya mountains, and scaled numerous lofty peaks"

The Guru leaves Srinagar, enters the Himalaya mountains, and scales numerous lofty peaks.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12574-12686 confidence: high

While Gopi Chand bathes, Menawati watches, reflects that death took his father and will also take him, and her tears fall on him as moisture.

Menawati’s grief over death leads to the decision that Gopi Chand should become a faqir, after which he abdicates and seeks Jalandharnath’s guidance.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9728-9927 confidence: high

The hymn compares humans to herdsmen briefly in pasture, calls sleepers to awake, says the body falls and soul departs, says the dead do not hear, and says the one who laid them to sleep will awake them.

The Guru's hymn says people stay in the world briefly like herdsmen in a pasture-ground, the body falls, and the soul departs.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18597-18801 confidence: high

Worldly mansions, bodies, and wealth fall to ruin or fail to accompany a person; God’s name is pure and true wealth, and the Creator can be a friend so that no inquiry is made in the next world.

Mansions, bodies, wealth, family, palaces, strongholds, animals, armies, titles, and adornments are said to be left behind or unable to depart with their owners.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18597-18801 confidence: high

When the body falls, the soul flees; family, adornment, rank, and pride are left behind; dust returns to dust; forgetting the Name is compared to a reed burned in fire, and the world is a chamber of lampblack tarnishing body and soul.

The body falls, the soul flees, family and possessions are left behind, and dust returns to dust.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19511-19754 confidence: medium

Many birds roost at night on a tree and fly in every direction after night according to recorded destiny; those associated with the Name deem the world a meeting-place of cowherds, the poisonous vessels of lust and wrath burst for them, and meeting the Guru opens adamant doors of understanding.

Birds roost by night on a tree and fly in different directions after night according to recorded destiny; the image is connected with worldly attachment and the Name.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SIKH RELIGIO / Chapter XI / SIKH. / Chapter XII; lines 11535-11724 confidence: high

When invited to stay, the Guru teaches that worldly rest is unstable, sincerity should be one's travelling expenses, and Jogis, mullas, pandits, sidhs, saints, pirs, commanders, rulers, nobles, and all humans depart.

The Guru teaches that religious specialists, rulers, nobles, and all humans depart, while God alone is permanent and the heavens, earth, sun, moon, and stars pass away.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23763-23971 confidence: medium

The body loves the soul; the soul is a male Jogi and the body a beautiful woman; he enjoys her day and night and then leaves without farewell; God creates and arranges the world and speaks in wind, water, and fire.

The body is a beautiful woman and the soul a male Jogi who enjoys her day and night and then departs without taking leave.
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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

During Muhammadan conquests, some Hindus converted, while others sought safety from persecution and death in desert or forest and lived as single-minded investigators of religious truth.

The passage describes some Hindus seeking safety from persecution in desert or forest and living as investigators of religious truth.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME IV / VOLUME V / VOLUME VI / CHAPTER I; lines 1458-1594 confidence: low

Ibn Batuta’s account of Muhammad Bin Tughlak describes the forced removal of Dihli’s inhabitants to Daulatabad and violent treatment of disabled men; the passage also states that Muhammad Bin Tughlak persecuted Namdev.

Muhammad Bin Tughlak orders the inhabitants of Dihli to leave for Daulatabad, and the passage describes disabled persons forcibly removed to satisfy the command.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME IV / VOLUME V / VOLUME VI / CHAPTER I; lines 1710-1811 confidence: medium

Aurangzeb is said to have persecuted Guru Gobind Singh, forced him to flee from the Panjab, and caused circumstances in which his four sons died and no descendants survived.

Guru Gobind Singh is described as forced to flee from the Panjab, after which his four sons died and no descendants survived.
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ekoi

In the Shadow of the Bush BIRTH CUSTOMS 137 / BEYOND NIAJI / L 2 / BEYOND NIAJI-HUNTING CUSTOMS 149; lines 8247-8342 confidence: high

The tale begins: Obassi Osaw and Obassi Nsi are friends; Osaw invites Nsi and his people to a sky feast; all beasts then live in the sky while human beings live on earth with Nsi.

All beasts originally live in the sky, descend to earth for a feast, remain there, and forget the way back to their former home.
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In the Shadow of the Bush BIRTH CUSTOMS / BIRTH CUSTOMS 125 / BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129; lines 7262-7304 confidence: medium

The boy asks Obassi to let him see his other parents and says he will return; Obassi agrees and gives him a rich present for his poor parents.

The boy is adopted by Obassi, asks to visit his other parents, promises return, but takes the woman home and never returns.
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In the Shadow of the Bush BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135 / BIRTH CUSTOMS 137; lines 7647-7761 confidence: high

The old woman hides, sees four beautiful girls cooking and eating in her house, asks them to stay as her children, and receives their condition that the herbs from which they sprang—Etinyung, Ikaw, Etidut, and Etigi—must never be given to them to eat.

The daughters agree to live with the old woman only if they are not fed their source-herbs, and Etinyung’s marriage repeats the prohibition; when the taboo is broken, Etinyung must leave and returns to her foster-mother.
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In the Shadow of the Bush CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135; lines 7547-7644 confidence: high

The husband's sister says to the crying child, "Hush! You son of a fruit!"; the wind carries the sound to the mother, who runs home protesting that everyone had promised not to say she came from fruit.

In both the Mbum and Ebbuya stories, a hostile naming of fruit or fungus origin is followed by the plant/fungus-origin figure's departure and by the stated loss of a possible child-obtaining custom.
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In the Shadow of the Bush CHAPTER V / JUJUS 51 / JUJUS 53 / JUJUS 55; lines 3620-3719 confidence: medium

Under the heading about why Cock and Tortoise are sacrificed, Cock and Tortoise live together in a town suffering a great famine.

In famine, Tortoise decides that remaining will mean starvation and sets out until he finds food.
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In the Shadow of the Bush CHAPTER VI / S.B, F / JUJUS 67 / JUJUS 69; lines 4326-4424 confidence: high

The people find Obassi's dead body; Lamb tells his mother what happened, says Earth is no longer safe, makes a Juju and prays upward, and a rope descends from the sky and draws his mother up.

Lamb says Earth is unsafe, a rope descends from the sky after Juju-making and prayer, his mother ascends, and Lamb later climbs the rope and disappears in the sky.
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In the Shadow of the Bush CHAPTER XIX / OBEREKKAI TO ETARA 205 / OBEREKKAI TO ETARA 207 / FOBEREKKAI TO ETARA 209; lines 11129-11235 confidence: medium

At a river Agbo sees the same woman, helps her wash again, gives her plantains, and hears her say that his father dislikes him and sent him on the journey so that he may die.

The woman tells Agbo that his father dislikes him and sent him on the journey so that he would die.
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In the Shadow of the Bush DIVINATION 177 / DIVINATION 179 / DIVINATION 181 / DIVINATION 183; lines 9858-9961 confidence: high

Obassi sees what has happened to the woman, assumes unfaithfulness, orders her driven away, and she bears and raises her child in the bush.

The wife is driven away on a mistaken charge, flees into the bush, gives birth there, and the son later returns to Obassi's people.
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In the Shadow of the Bush DIVINATION 179 / DIVINATION 181 / DIVINATION 183 / DIVINATION 185; lines 9964-10065 confidence: medium

Effion asks the box what sacrifices he must offer so it may be as before; the box tells him to cut down a great tree and fashion it like a canoe.

The box commands Effion to fashion a canoe from a great tree, place the box inside, embark, paddle a long distance, and remain forever at the destination.
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In the Shadow of the Bush FOLK-LORE 355 / FOLK-LORE 357 / FOLK-LORE 359 / FOLK-LORE 361; lines 18531-18635 confidence: medium

Eyo is entrusted with forty pieces of cloth for Osaw, sees five beautiful women, forgets the errand, sells cloth for feast goods, later finds two more women, and spends four years between the towns.

Eyo starts a commissioned journey with cloth for Osaw but forgets the errand after encountering beautiful women and remains away for years.
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In the Shadow of the Bush FOLK-LORE 383 / FOLK-LORE 385 / S.B. C C / FOLK-LORE 387; lines 19866-19973 confidence: high

After the children grow and marry, Obassi sends the black son and daughter far into the bush, keeps the white children, and says a high fence and felled trees block the road to the black siblings' town.

Obassi sends the black son and daughter far into the bush and blocks the way so the white children cannot visit without his order.
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In the Shadow of the Bush FOLK-LORE 385 / S.B. C C / FOLK-LORE 387 / FOLK-LORE 389; lines 19976-20072 confidence: medium

Obassi sees what the child has done and tells his son and daughter to make a wooden canoe if they want to go where their brother and sister live.

Obassi’s son and daughter are told to build a canoe, board it with weapons, and travel downstream to the place where their sibling kin live.
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In the Shadow of the Bush FUNERAL CEREMONIES 227 / FUNERAL CEREMONIES 229 / CHAPTER XXII / GHOSTS 231; lines 12182-12276 confidence: medium

The soul may leave the body and return; in trance, especially among women, souls fly away and see what happens in other worlds.

The soul may leave the body in trance, fly away, see other worlds, and later return.
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In the Shadow of the Bush FUNERAL CEREMONIES 229 / CHAPTER XXII / GHOSTS 231 / GHOSTS 233; lines 12279-12374 confidence: medium

The Ejimm belongs to the other wife, who is barren and hostile to the fruitful mother; she refuses compensation and demands that the mother recover the property.

The co-wife demands return of the Ejimm, so the mother leaves her child, consults Porcupine, and sets out despite fears that she may never return.
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In the Shadow of the Bush JUJUS 71 / JUJUS 73 / JUJUS 75 / JUJUS 77; lines 4717-4820 confidence: medium

The passage states that Ekoi firmly believe Drill Apes, and anthropoids generally, are degenerate men, introducing a tale of their degradation.

The passage states that Ekoi believe anthropoids are degenerate men and introduces a tale in which Nshum, a Drill Ape person, leaves town for the bush after refusing communal work.
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In the Shadow of the Bush JUJUS 75 / JUJUS 77 / JUJUS 79 / CHAPTER VII; lines 4858-4891 confidence: medium

The author compares the belief to other-continent reports of souls temporarily quitting bodies and states that practice and hereditary secrets allow a man to leave human form for a wild creature’s form.

The passage describes souls temporarily quitting bodies in comparative terms and specifically describes the bush soul leaving the human form and traveling invisibly to the forest.
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In the Shadow of the Bush LIFE IN PEACE AND WAR 269 / LIFE IN PEACE AND WAR / LIFE IN PEACE AND WAR 273 / LIFE IN PEACE AND WAR 275; lines 14294-14407 confidence: medium

Ekandem is told she refused a warning; when she tries to turn back, the road closes and darkens behind her while a skull rolls by her side.

Ekandem cannot turn back because the road closes and darkens behind her, and the way leads to a town inhabited only by skulls.
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In the Shadow of the Bush LIFE IN PEACE AND WAR 267 / LIFE IN PEACE AND WAR 269 / LIFE IN PEACE AND WAR / LIFE IN PEACE AND WAR 273; lines 14190-14291 confidence: high

The lover warns: 'I am a very bad man. My name is ... Ita 'Ne Echi' and says his country is 'Mfam Ane Achi (Land of Men of Heads (only)).'

Ita 'Ne Echi warns Ekandem that he is bad and from a fearful land, but she insists on accompanying him and the party sets out.
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In the Shadow of the Bush LIFE IN PEACE AND WAR 277 / CHAPTER XXVI / LIFE IN PEACE AND WAR 279 / LIFE IN PEACE AND WAR; lines 14601-14701 confidence: medium

An adviser gives the first girl edible clay or chalk and instructs her to sleep on hearth ashes, avoid touching her husband's sores, refuse hair arrangement, wash only in black spring water, bring some of it home, and avoid the clear white water because it causes disease; he says ghosts wish to keep her but obedience allows safe return.

The passage describes travel to a ghost town, the desire of ghosts to keep the visitor, a successful return home by the first girl, and the second girl's death followed by return to the ghosts forever.
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In the Shadow of the Bush OBEREKKAI TO ETARA 207 / FOBEREKKAI TO ETARA 209 / OBEREKKAI TO ETARA 211 / P 2; lines 11289-11341 confidence: medium

The jar containing the town's Eja medicine was accidentally broken; the inhabitants scattered in the bush, hoping to escape the vengeance of the Juju.

The inhabitants scatter into the bush to avoid the Juju's vengeance and later gather again to form a town after time has passed.
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In the Shadow of the Bush OJJE OR WITCHCRAFT 201 / CHAPTER XIX / OBEREKKAI TO ETARA 205 / OBEREKKAI TO ETARA 207; lines 11024-11126 confidence: medium

Nsan, Thunder town, is named as common in Ekoi folklore; Obassi Osaw, Obassi Nsi, or any unjust father may send an unloved son there, usually to the underworld, on a mission planned for the youth’s destruction.

The framing says Nsan is usually underworld and is used for destructive missions against unloved sons; Obassi Osaw sends Agbo to Nsann, Thunder town, for an elephant tusk.
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In the Shadow of the Bush RELIGION 27 / RELIGION 29 / RELIGION 31 / RELIGION 33; lines 2530-2631 confidence: medium

The boy's knife bends in two directions, then stays straight and points into the bush; he follows it, asks for one plantain, gathers leaves, mixes them with the plantain, and makes medicine.

The boy tests the Juju knife in several directions until it points into the bush, then follows the way it shows.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends A LEGEND OF MOLOKAI / XVIII / KALIUWAA / SCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA; lines 4949-5050 confidence: medium

"KALIUWAA"; "SCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA"

The heading states that Kaliuwaa is the scene of the demigod Kamapuaa's escape from Olopana, and the introduction frames the place as famed in tradition.
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Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4196-4298 confidence: high

Kaaialii embraces Kaala, speaks of his dependence on her, mentions his mother in Kohala, and allows Kaala to go to her mother while he waits.

The passage centers on a tender leave-taking in which Kaaialii and Kaala speak of separation, return, and longing before she departs with Opunui.
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Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4404-4503 confidence: medium

Kaaialii is tended by Ua and says, "I will go and seek Kaala; and if I find her not, I die."

Kaaialii leaves despite entreaties, searches many named inland places, climbs difficult ravine walls, and continues toward the shore after receiving a clue.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5701-5793 confidence: high

Ku-ula tells Aiai to follow smoke to Kaiwiopele Hill and a cave if the house burns; he gives him a hook, fish-pearl, shell, and sandstone, confers power and knowledge, assigns future fishing responsibilities, and says the parents will enter the sea.

Aiai ascends through flames, walks on smoke toward Kaiwiopele Hill, and reaches a cave that receives and rescues him.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5701-5793 confidence: high

Ku-ula and his wife give their last message, leave the house unseen, are miraculously changed, enter the sea, and take fish and other edible marine life, producing scarcity as a first revenge.

Ku-ula and his wife are miraculously changed, enter the sea, and take edible marine life away, causing scarcity described as revenge.
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Hawaiian Folk Tales: A Collection of Native Legends EXPLOITS OF MAUI / I.--SNARING THE SUN / II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE; lines 824-881 confidence: medium

Kahinalii, Kanehoalani, Kamohoalii, Kahuilaokalani, Wahialoa, Laka, Menehune, and Pele-kumulani are introduced in relation to Pele; Wahialoa is enticed away.

After Wahialoa is enticed away, Pele is troubled and starts traveling in search of him toward the Hawaiian Islands.
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Hawaiian Folk Tales: A Collection of Native Legends FISH STORIES AND SUPERSTITIONS / DEIFIED FISH SUPERSTITION / STORY OF THE ANAE-HOLO / MYTH OF THE HILU; lines 7037-7069 confidence: high

When grown, Hilu-uli leaves her brother and parents without speaking, enters the sea, assumes fish form, and travels to Heeia in Koolaupoko.

Hilu-uli leaves her brother and parents without speaking, enters the sea, assumes fish form, and journeys to Heeia.
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Hawaiian Folk Tales: A Collection of Native Legends HAWAII THE ORIGINAL HOME OF THE BROWNIES / MOKE MANU'S ACCOUNT / PI'S WATERCOURSE / LAKA'S ADVENTURE; lines 2832-2908 confidence: medium

Laka asks about his absent father; his grandmother says Wahieloa went to Hawaii and is supposed dead, and Laka asks for means to search for him.

Laka learns his father went to Hawaii and is supposed dead, asks for means to search for him, and is directed to obtain a special tree for a canoe.
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Hawaiian Folk Tales: A Collection of Native Legends I.--SNARING THE SUN / II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE / PELE AND KAHAWALI; lines 883-959 confidence: medium

Kahawali and his companion leap into a canoe, use the spear to paddle, escape Pele's thrown rocks, set the spear upright as mast and sail when the east wind rises, and travel to Maui, Lanai, Molokai, and Oahu, where he remains with his father and sister.

Kahawali uses his broad spear to paddle and then fixes it upright in the canoe so it serves as mast and sail during his flight to other islands.
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Hawaiian Folk Tales: A Collection of Native Legends II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU; lines 961-1053 confidence: high

Hina and Hiku live in a cave near Hualalai's summit; Hiku has long been forbidden to descend, but Hina consents, warns him to return, and he leaves with Pua Ne.

Hiku has lived secluded with his mother on Hualalai and leaves after receiving reluctant permission and a warning.
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Hawaiian Folk Tales: A Collection of Native Legends KALELEALUAKA / PART I / PART II / PART III; lines 2367-2473 confidence: medium

Kalelealuaka asks his wives to gather shrimps and moss in a particular way; after they leave, he flies to Waianae, puts on fine-leaved maile wreaths, and flies to Napeha.

Kalelealuaka sends his wives away, secretly flies to the battlefield, fights, then returns home and conceals the trophies before others know what he has done.
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Hawaiian Folk Tales: A Collection of Native Legends KALELEALUAKA / PART I / PART II / PART III; lines 2575-2678 confidence: medium

News comes of Kualii's army at Kahapaakai in Nuuanu; Maliuhaaino marshals forces. Kalelealuaka tells his wives to eat quietly in their house, eats with the dogs in his own house, and orders Kaluhe to keep the dogs barking until he returns.

Kalelealuaka arranges domestic separation and barking dogs, leaves rapidly for battle, later alights back at his house, disposes of spoils, and is only afterward sought through a recognition process.
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Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2029-2124 confidence: high

Kalelealuaka sees Oahu from Kauai; Kaopele identifies Oahu, Kaena, and Waianae, fits out a canoe, and Kalelealuaka departs with Kaluhe, reaching Waianae with two paddle strokes.

Kalelealuaka desires to explore Oahu, receives a canoe from his father, takes Kaluhe as companion, and begins his travels.
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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 proposes an arrow test for settlement; the arrow flies over hills and valleys to beyond Kekuapoi, and he sends his companions to find it and gather awa while he builds shelter.

Kalelealuaka uses the distance of an arrow's flight to decide whether the group will remain or move on, and the group follows the direction of the arrow.
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Hawaiian Folk Tales: A Collection of Native Legends LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I; lines 1793-1911 confidence: high

When grown, Kaopele says farewell, sleeps, disappears, and alights at Kula on Maui; he cultivates food, but while he sleeps the people eat his crops.

Kaopele says farewell, sleeps, is gone, and then appears on Maui before moving among further islands and places.
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Hawaiian Folk Tales: A Collection of Native Legends MOKE MANU'S ACCOUNT / PI'S WATERCOURSE / LAKA'S ADVENTURE / KEKUPUA'S CANOE; lines 2911-2962 confidence: medium

Kakae, a chief at Wahiawa, is told by his wife that she wants to search for her brother Kahanaiakeakua in Tahiti; Kakae orders Kekupua to find a suitable tree and make a canoe for the foreign voyage.

The wife's wish to seek her brother in Tahiti motivates the making of a canoe for a foreign voyage.
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Hawaiian Folk Tales: A Collection of Native Legends SCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA / BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY; lines 5195-5297 confidence: high

Kaopulupulu admonishes his son to attend to priestly rites and duties and to care for his mother and relatives.

Kaopulupulu prepares for travel, gives farewell instructions, prays at a temple for success, and journeys to the king.
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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

Another version says Kane or God ordered Lua-nuu to go up on a mountain and perform a sacrifice; he is directed eastward to a sharp-peaked hill projecting into the ocean and travels by boat with his son Kupulu-pulu-a-Nuu and servant Pili-lua-nuu.

Lua-nuu is told to travel eastward to a sharp-peaked hill by the ocean as the proper place for sacrifice and travels there by boat with companions.
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Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 514-600 confidence: high

The Ke-alii-waha-nui legend says the king of Honua-i-lalo oppressed the Menehune; Kane sent Kane-apua and Kaneloa to bring them to Kane's land; the people were told to observe four Ku days as holy days, with swine and goats as offerings.

The Menehune are oppressed by a king, Kane sends two brother figures to bring them away, and they reach a land associated with Kane after pursuit.
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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 3750-3851 confidence: medium

Eleio is sent to Hana to fetch awa for the king; he is also a kahuna initiated to see spirits or wraiths and able to return a wandering spirit to its body if decomposition has not begun.

Eleio departs on a king's errand, then diverts into a prolonged chase of a supernatural woman across difficult terrain.
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Hawaiian Folk Tales: A Collection of Native Legends THE SHARK-MAN, NANAUE / FISH STORIES AND SUPERSTITIONS / DEIFIED FISH SUPERSTITION / STORY OF THE ANAE-HOLO; lines 6978-7034 confidence: high

The anae-holo is described as a distinct mullet whose home is at Ihuopalaai, Honouliuli, Pearl Harbor; it travels periodically from Puuloa around the windward side through named places to Laie and returns by the same route, and it is not caught in places outside that run.

The story explains why the anae-holo come and go along a specific annual route between Honouliuli and Laie.
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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 leaves his birthplace after training the local people and announces his intent to instruct other places in fishing knowledge.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXVI 1. / THE COLONIES FORMED IN THE LAND OF HANCO-HUALLU. / THE VALLEY OF YUCAY DESCRIBED. / FIFTH BOOK OF THE ROYAL; lines 4016-4059 confidence: medium

Marca is glossed as fortress; the exiled Hanco-huallu resided in one during his last days in his dominions to take leave, and was said to grieve at leaving them.

Hanco-huallu is exiled, resides in a fortress during his last days in his dominions, and takes leave before departure.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XV. / NINTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 20672-20716 confidence: medium

The speaker closes with peace and says he goes to rest with his father the Sun, who has called him.

The speaker says he goes to rest with his father the Sun, who has called him.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XV. / VESTIGES WHICH HAVE BEEN FOUND OF THAT EXPEDITION. / SEVENTH BOOK OF THE EOYAL; lines 11973-12012 confidence: medium

An unnamed holder of a small repartimiento, persuaded by a Curaca, gathers about a dozen Spaniards, takes the Curaca as guide, and sets out on foot to seek gold in Musu, discover the province, mark the road, and later return for conquest and settlement.

The party sets out on foot in search of gold and to discover and mark a road into Musu for a later return.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XXVI 1. / THE COLONIES FORMED IN THE LAND OF HANCO-HUALLU. / THE VALLEY OF YUCAY DESCRIBED.; lines 3967-4013 confidence: medium

Uira-ccocha is much grieved at Hanco-huallu's flight and wishes he could have prevented it.

Hanco-huallu's flight is the event that structures the passage and motivates Uira-ccocha's investigation and political response.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OF THE ROYAL / COMMENTARIES OE THE YNCAS. / SEVENTH BOOK OF THE ROYAL; lines 13426-13470 confidence: medium

"Every year troops are sent there from Peru; and many go, but none ever return."

The report says troops are sent from Peru every year to Chile, but many go and none ever return.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SIXTH BOOK OP THE ROYAL / COMMENTARIES OP THE YNCAS. / CHAPTER X.; lines 5706-5750 confidence: medium

Pachacutec spends another three years inspecting his dominions, returns to court, decides on warlike exercise, assembles thirty thousand men, and marches toward Chincha-suyu with Ccapac Yupanqui.

After inspection and administration of justice, Pachacutec decides to devote time to warlike exercise, assembles an army, and marches toward Chincha-suyu.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / FOURTH BOOK OF THK / ROYAL COMM E N T A R IKS. / CHAPTER XXIV.; lines 15644-15688 confidence: high

"THE YNCA FLIES FROM THE CAPITAL, WHICH IS SAVED BY THE PRINCE."

The heading and narrative describe the Ynca fleeing or retreating from Cuzco after news of an approaching enemy and lack of defensive preparation.
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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: low

Balboa says Tupac Ynca Yupanqui marched into the country of the Huancavillcas, where he first saw the sea on the shores of the Gulf of Guayaquil.

Balboa’s account says Tupac Ynca Yupanqui embarks with part of his army, reaches distant islands, and brings back prisoners, gold, silver, and a throne.
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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: high

Hanco-huallu avoids appearing ungrateful or treacherous and seeks liberty with as little offence as possible toward the generous Ynca Uira-ccoclia.

Hanco-huallu seeks liberty, gathers a large body of followers, and leads them away from their homeland to escape subjection.
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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: medium

At Tarma and Pumpu they meet opposition but do not settle there because the area is near the Ynca empire and might soon be invaded and reduced to the same subjection from which they are fleeing.

The group declines nearby settlement, moves farther away from Ynca reach, and enters the forests east of the Andes to seek a convenient place to settle.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIRST BOOK OF THK / CHAPTER III. / HOW THE NEW WORLD WAS DISCOVERED. / KOVAL COMMENTARIES.; lines 1147-1205 confidence: medium

On the passage from the Canaries to Madeira, a heavy squall forces the ship to run before it for twenty-eight or twenty-nine days, during which the pilot cannot take altitude for latitude or course.

A trading voyage is forced by a violent squall into a long, uncontrolled passage that ends at an unexpected island.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OF THE EOYAL / COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OP THE ROYAL / CHAPTER XVI.; lines 12064-12105 confidence: medium

Castro, Governor of Peru, grants authority to Gaspar de Sotelo, who prepares an expedition with many volunteer men.

The passage describes preparation for a conquest expedition, proposed entry into forests by river with canoes, and later embarkation by Maldonado.
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First Part of the Royal Commentaries of the Yncas, Vol. II VIII. / INDEX. / NAMES OF / SPANIARDS.; lines 26358-26586 confidence: low

"Simon, a gunsmith, a prisoner among the Chunchos"; "Juan Alvarez [Maldonado], his expedition among the Chunchos ... a prisoner ... released"; "Moreno, Francisco, a Mestizo, escaped from the Moxos"

The index lists prisoners among the Chunchos, a prisoner released, and a Mestizo escaped from the Moxos.
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First Part of the Royal Commentaries of the Yncas, Vol. II VOL. II. / FIFTH BOOK OF THE ROYAL / CHAPTER XXYI. / COMMENTARIES OF THE YNCAS.; lines 3869-3923 confidence: high

“THE FLIGHT OF THE BRAVE HANCO-HUALLU FROM THE EMPIRE OF THE YNCAS.”

Hanco-huallu seeks to abandon his homeland and move beyond Ynca control with followers and families, travelling secretly toward the empire's limits.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT OF THE / FABLES AND RITES OF THE YNCAS. 31 / FABLES AND RITES OF THE YNCAS. 33 / FABLES AND EITES OF THE YNCAS. 35; lines 2230-2309 confidence: medium

The youths to be armed as knights spent the night on the hill of Huanacauri, where the huaca was kept, in memory of the journey their ancestors began there.

The youths spend a night on Huanacauri hill in memory of the journey that their ancestors began from that place.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69; lines 3556-3641 confidence: medium

In the time of Purun-pacha, the nations of Ttahuantin-suyu came from beyond Potosi in four or five armies arrayed for war and settled in districts as they advanced.

The Purun-pacha account describes nations arriving from beyond Potosi, settling districts, then suffering overcrowding, fortress-building, daily battles, and lack of peace.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 25 / FABLES AND RITES OP THE YNCAS. 27 / FABLES AND RITES OF THE YNCAS. / FABLES AND RITES OF THE YNCAS.; lines 1881-1915 confidence: medium

Returning participants seek permission from the Creator, Sun, Thunder, and Ynca; leave current-year huacas at Cuzco; take previous-year huacas home; chiefs and huacas receive recompense or endowments.

Those returning home seek permission from the Creator, the Sun, the Thunder, and the Ynca, and permission is granted before they depart.
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Narratives of the Rites and Laws of the Yncas INDEX. 207 / INDEX. 209 / INDEX. 211 / INDEX. 213; lines 10190-10306 confidence: medium

Entries identify Aucaylli Ayllu as a lineage, Ayar Cachi as one of four brothers who came out of the cave of Tampu and brother of Manco Ccapac, and Ayar Racca and Ayar Uchu as brothers of Manco Ccapac.

Ayar Cachi is described as one of four brothers who came out of the cave of Tampu.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OP HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OF THE INDIANS OF HUAROCHIRI. 141 / CHAPTER VI.; lines 5964-5974 confidence: medium

Pariacaca conceived the idea of encountering “the valiant Caruyuchu Huayallo,” to whom children were sacrificed.

Pariacaca conceives the idea of encountering Caruyuchu Huayallo and goes in search of him.
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Narratives of the Rites and Laws of the Yncas THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69 / ANTIQUITIES OF PERU. 71 / ANTIQUITIES OF PERU. 73; lines 3730-3807 confidence: high

After the death of his father Apu Tampu Pacha and mother Mama Achi, Manco is an orphan grown to manhood; he assembles his people and agrees with his brothers to seek new lands.

Manco agrees with his brothers to seek new lands and sets out with them toward the sunrise hill.
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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: high

The staff Tonapa delivered to Apu-tampu turns into fine gold at the birth of Manco Ccapac Ynca; Manco has seven brothers and sisters and becomes an orphan after the death of Apu Tampu Pacha and Mama Aclii.

Manco Ccapac, with brothers and named siblings, agrees to seek new lands after assembling his people and considering new conquests.
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Narratives of the Rites and Laws of the Yncas THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O; lines 626-705 confidence: high

Manco Ccapac and his brothers and sisters descend under the earth by the Creator's command and emerge in the cave of Paccaritambo; other nations also emerge there at the first sunrise after night and day are divided; they are called children of the Sun.

Manco Ccapac and siblings descend under the earth and come out again in the cave of Paccaritambo; other nations are also said to emerge from the same cave.
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chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco A MURDEROUS ATTACK / A MURDEROUS ATTACK / A MURDEROUS ATTACK / A MURDEROUS ATTACK; lines 10111-10153 confidence: medium

Because further importation was considered dangerous until contagion had passed, journeys were made on foot; the narrator had walked over one thousand seven hundred miles in eight months and felt exhausted.

The narrator prepares to leave west on foot despite exhaustion because unresolved suspicion and community unrest require action.
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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 A MURDEROUS ATTACK / A MURDEROUS ATTACK / A MURDEROUS ATTACK / A MURDEROUS ATTACK; lines 10245-10284 confidence: medium

The narrator orders Poit to recruit six men from his clan village and collect sweet potatoes, mandioca, and other provisions for the journey.

The narrator arranges companions and provisions to enable continuation of the journey, and the group moves on that night.
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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 A MURDEROUS ATTACK / A MURDEROUS ATTACK / A MURDEROUS ATTACK / A MURDEROUS ATTACK; lines 10287-10329 confidence: medium

The narrator travels to the last frontier Lengua village, spends Sunday pleasantly with the people and Poit, has malaria that night, and is urged to delay departure because of dew and soaking wet grass.

The narrator intends an early departure but delays after Poit and villagers urge him to wait for the wet grass to dry.
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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 CHAPTER II / DANGERS OF ENTRANCE / DANGERS OF ENTRANCE / DANGERS OF ENTRANCE; lines 934-979 confidence: medium

Two men alone escape from Ibareta’s expedition on the River Pilcomayo, travel for weeks avoiding beaten tracks, and are helped by an Indian who guides them toward English people to the north.

Multiple episodes concern entry into or travel within dangerous interior territory: the Pilcomayo expedition, the escapees’ journey, the search expedition, and the narrator’s order to penetrate the interior.
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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 CHAPTER IV / EARLY EXPERIENCES / CHAPTER V / ORIGIN OF THE CHACO TRIBES; lines 1905-1941 confidence: medium

Padre Lozano reports that the Gran Chaco was named from “the wholesale flight of the Peruvians into its fastnesses.”

The passage describes Peruvians fleeing into the Chaco fastnesses and later cites migration after Spanish dominion to avoid slavery.
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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 CHAPTER XXV / A MURDEROUS ATTACK / A MURDEROUS ATTACK / A MURDEROUS ATTACK; lines 10062-10108 confidence: medium

The narrator was the first mission worker to leave the field for a length of time intending to return; many Indians doubted his return and misunderstood furlough and travel distance.

The narrator leaves for England intending to return, local people doubt or misunderstand the return, and he later returns in autumn.
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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 DANGERS OF ENTRANCE / DANGERS OF ENTRANCE / DANGERS OF ENTRANCE / DANGERS OF ENTRANCE; lines 1025-1066 confidence: medium

The narrator adds risks of captivity, abandonment by travelling Indians, and having to find his way in a wilderness land.

The passage centers on the narrator's decision to enter the Chaco alone despite warnings that doing so would likely cause his death.
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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 DANGERS OF ENTRANCE / DANGERS OF ENTRANCE / DANGERS OF ENTRANCE / DANGERS OF ENTRANCE; lines 1199-1258 confidence: medium

Adolpho Henricksen, founder of the Mission, had died from exposure on the river after establishing a temporary station at Riacho Fernandez; two companions leave after the narrator arrives, leaving him single-handed.

The chapter moves into the narrator’s entry into mission work after the founder’s death and the departure of companions, leaving him to proceed single-handed.
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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 DANGERS OF ENTRANCE / DANGERS OF ENTRANCE / DANGERS OF ENTRANCE / INTO THE UNKNOWN; lines 1261-1304 confidence: medium

The narrator rejects the River Paraguay bank as a viable mission base, identifies the interior as his goal, obeys Bishop Stilling’s order to push inward, and recognizes greater danger there.

The narrator leaves a comparatively safe riverbank base and pushes into the interior, explicitly recognizing the increased personal danger.
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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 DANGERS OF ENTRANCE / INTO THE UNKNOWN / INTO THE UNKNOWN / INTO THE UNKNOWN; lines 1353-1394 confidence: medium

The narrator says the Indians did not want him in their country, were suspicious of him, and that he lacked the power to proceed or return without their help.

The passage centers on the narrator entering a country where he is unwanted, suspiciously regarded, and dependent on local cooperation.
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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 DREAMS / DREAMS / DREAMS / DREAMS; lines 5583-5611 confidence: medium

The narrator cannot ascertain how notice is given to the witch-doctor and calls it contradictory that a vigorous man might say his soul is at a distance.

The soul is described as emerging from the chest, being at a distance from the person, and going forth seeking adventures.
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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 GENERAL CHARACTERISTICS / GENERAL CHARACTERISTICS / CHAPTER XXI / MORALS; lines 8656-8746 confidence: medium

A chief who lost his wife travelled east to the River Paraguay with his daughter and followers; the narrator links this both to a rule of abandoning a place where death occurred and to deeper grief.

The passage explicitly describes an Indian rule of leaving a place where a death occurred and narrates the chief's travel after losing his wife and daughter.
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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 GENERAL CHARACTERISTICS / GENERAL CHARACTERISTICS / GENERAL CHARACTERISTICS / GENERAL CHARACTERISTICS; lines 8157-8198 confidence: medium

The group had built something by improved methods under instruction, settled comfortably, then cheerfully left everything and moved to localities the narrator group considered more suitable.

The group leaves comfortable settled conditions and moves to localities chosen as more suitable by the narrator group.
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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 INTO THE UNKNOWN / INTO THE UNKNOWN / CHAPTER IV / EARLY EXPERIENCES; lines 1428-1524 confidence: medium

Paraguayans and company representatives laugh at the narrator’s intention, report that the looters are far inland and dangerous, and the narrator reasons that addressing the theft is necessary for future relations.

The narrator chooses to follow alleged thieves into the interior despite warnings, travels on foot and horseback, and emphasizes that he is alone among many.
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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 INTO THE UNKNOWN / INTO THE UNKNOWN / INTO THE UNKNOWN / INTO THE UNKNOWN; lines 1397-1425 confidence: medium

The narrator calls the Chief and tries to explain that he wants to travel five days west to the village of the war Chief Yahoyispuk, “Stork-neck,” and needs guides.

The narrator seeks guides for a five-day westward journey to a war Chief’s village and eventually sets off with the witch-doctor.
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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 PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE; lines 2431-2473 confidence: medium

“As soon as a place becomes haunted he must move.”

The passage states that dread of ghosts and spirits is a major force and that a place must be left when it becomes haunted.
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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 RELIGION / RELIGION / RELIGION / RELIGION; lines 4751-4790 confidence: medium

The first-created powerful beings become disembodied; the beetle stops active governance and leaves the world to two races that remain antagonistic.

After creation and separation, the beetle ceases active governance and leaves the world to two races.
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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 RESCUE OF A CHILD / RESCUE OF A CHILD / CHAPTER XVIII / FEASTS; lines 7224-7345 confidence: medium

The funeral feast follows a month’s mourning and cheers the bereaved; words of encouragement indicate that the ghost, believed to have hovered nearby, will now leave the district.

At the funeral feast after a month’s mourning, encouragement to mourners indicates that the ghost will leave the district for good.
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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 RESCUE OF A CHILD / RESCUE OF A CHILD / RESCUE OF A CHILD / RESCUE OF A CHILD; lines 7110-7152 confidence: medium

He says he must proceed at once to the River Paraguay, about one hundred miles away, and hopes to start the next day.

The narrator plans immediate departure to the distant River Paraguay with the child, but the journey is dangerous and guides refuse to accompany him.
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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 SHADE-LAND / SHADE-LAND / CHAPTER XIII / DREAMS; lines 5237-5268 confidence: medium

During sleep the soul is said to detach from the body, pass out through the chest, and actually do the things dreamed.

The passage states that the soul detaches from the body during sleep, exits through the chest, and that dreaming is an adventurous journeying of the soul.
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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 SHADE-LAND / SHADE-LAND / SHADE-LAND / SHADE-LAND; lines 5111-5148 confidence: medium

The passage says the spirit eventually seeks “to consort with the main body of its people who have departed this life.”

The passage links the spirit’s eventual consorting with departed people to a planned route marked by small huts intended to draw the narrator’s spirit eastward and out of the country.
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fjort

Notes on the Folklore of the Fjort (French Congo) HOW A NATIVE STORY IS TOLD. 31 / HOW THE WIVES RESTORED THEIR HUSBAND / TO LIFE. / HOW JNSASS1 (GAZELLE) GOT MARRIED. 37; lines 2914-3033 confidence: high

In 'The Vanishing Wife,' Buite and Swarmi are brothers. Swarmi is married with servants, while Buite is alone, despised, eats palm-kernels, and is badly treated and excluded by Swarmi.

Because Swarmi mistreats and excludes him, Buite leaves town to live alone in the bush.
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Notes on the Folklore of the Fjort (French Congo) HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63 / XIII.; lines 3848-3928 confidence: high

Title identifies the younger brother as knowing more than the elder; opening says the brothers cannot agree and the younger's claim enrages the elder.

The younger brother leaves his town with his wife after quarrelling with his elder brother.
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Notes on the Folklore of the Fjort (French Congo) HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63; lines 3770-3845 confidence: medium

Luemba asks to see the closed mirrors; Nzambi's daughter shows all but one, which she says reflects the town whence no man returns. Luemba insists on seeing it and knows from the picture that Mavungu is there.

Luemba leaves Nzambi's town for the town whence no man returns after seeing it in a mirror and learning Mavungu is there.
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Notes on the Folklore of the Fjort (French Congo) HOW THE WIVES RESTORED THEIR HUSBAND / TO LIFE. / HOW JNSASS1 (GAZELLE) GOT MARRIED. 37 / THE VANISHING WIFE. 41; lines 3049-3108 confidence: high

The mother treats Luemba well but maltreats Mavungu, makes him sleep outside beneath mango-trees, and sometimes throws bean-cooking water over his head when he asks for food.

Mavungu cannot endure the bad treatment, runs away into the woods, reaches a river, and travels by canoe.
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Notes on the Folklore of the Fjort (French Congo) INTRODUCTION. IX / X INTRODUCTION. / INTRODUCTION. XI / INTRODUCTION. XV; lines 931-1004 confidence: medium

At night in Bombangoij, an infidel host gives the missionaries supper, a house, and three women to wait on them.

After receiving supper, lodging, and attendants, the missionaries distrust the host community and secretly leave the house.
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Notes on the Folklore of the Fjort (French Congo) KILLING A LEOPARD. 81 / THE GAZELLE AND THE LEOPARD. / THE GAZELLE AND THE LEOPARD. 83 / THE WILD CAT AND THE GAZELLE.; lines 4553-4609 confidence: medium

Nsessi suspects the meat, searches for his mother, concludes Nenpetro killed her, refuses the feast invitation, calls his people together, and they burn their houses and leave town.

After discovering his mother's death, Nsessi calls his people together; they burn their houses and go to live elsewhere.
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Notes on the Folklore of the Fjort (French Congo) NGOMBA'S BALLOON. 53 / THE WICKED HUSBAND. / THE WICKED HUSBAND. 55 / THE WONDERFUL CHILD.; lines 3547-3574 confidence: medium

A man has two wives, Kengi and Gunga, and tells them he is going to Loango to buy salt and may be away some time.

The man leaves for Loango before the pregnancy is noticed and remains absent through the child's growth.
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Notes on the Folklore of the Fjort (French Congo) NOTES ON THE FOLKLOKE OF THE FJOKT. / THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5; lines 1710-1782 confidence: low

Ntangu the sun and Ngonde the moon are two brothers who race; Ngonde catches Ntangu and wins. The narrator links the story to visible sun and moon patterns and mentions two-brother journeys to the 'land whence no man returns' as sun-myths.

The narrator reports two versions of a story in which two brothers set out, one after the other, to the land whence no man returns, and identifies them as sun-myths.
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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 mother says she does not want the children and will leave them in the grass; the hungry children walk a long way and cross a river.

The abandoned children leave the grass, walk a long way, cross a river, and arrive at a place with abundant food.
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Notes on the Folklore of the Fjort (French Congo) THE RABBIT AND THE ANTELOPE. / THE BABBIT AND THE ANTELOPE. 91 / THE RABBIT AND THE ANTELOPE. 93 / XXIV.; lines 4850-4875 confidence: medium

The Portuguese occupation of Cabinda forces Lifuma to retire to the interior behind the coast-line between Futilla and Cabinda.

Lifuma has been forced inland but leaves the lake area and travels to the sea-beach to gather coastal items.
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Notes on the Folklore of the Fjort (French Congo) THE VANISHING WIFE. 41 / ANOTHER VANISHING WIFE. 43 / ANOTHER VANISHING WIFE. 45 / THE JEALOUS WIFE.; lines 3195-3230 confidence: high

In 'THE JEALOUS WIFE,' two wives prepare chicoanga/native bread for their husband, who is leaving for six months to trade in the bush; each wife has a child, and he asks them to ensure no harm comes to the children.

The husband departs for a six-month trading journey and instructs the wives to keep the children safe.
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Notes on the Folklore of the Fjort (French Congo) THE WONDEKFUL CHILD. 57 / HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61; lines 3684-3767 confidence: medium

Nzambi's daughter says the last mirror shows the town from which no wanderer returns; Mavungu insists on seeing it, says he must go there, and answers her warning by saying his charm will protect him.

After seeing the image of the no-return town, Mavungu leaves his new wife, mounts his horse, and sets out despite her warning.
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Notes on the Folklore of the Fjort (French Congo) THE WONDERFUL CHILD. / THE WONDEKFUL CHILD. 57 / HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59; lines 3631-3681 confidence: medium

A woman gives birth to twin sons, each born with a valuable fetish or charm; the twins are named Luemba and Mavungu, are almost full-grown at birth, and Mavungu wishes to travel.

Mavungu wants to travel, decides to marry the daughter of Nzambi, invokes his charm, and prepares for a long journey.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. 7 / THE FOLKLORE OF THE FJORT. 9 / THE FOLKLORE OF THE FJORT. 11 / THE FOLKLORE OF THE FJORT. 13; lines 2012-2080 confidence: medium

A married couple preparing for a long stay away from town leaves food for their four-year-old son with a neighbor and asks her to care for him.

After being denied food for six days, the boy says he will find his parents and starts to leave.
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Notes on the Folklore of the Fjort (French Congo) THE GAZELLE AND THE LEOPARD. 83 / THE WILD CAT AND THE GAZELLE. / THE CRAFTY WOMAN OVERREACHES HERSELF. 87 / XXII.; lines 4612-4648 confidence: medium

The fetish Sunga watches Basa, is grieved by his lying, and sends one of her moleques or little servants to the place where he is fishing to call him to her.

A childlike servant sent by Sunga claps, tells Basa to come to her mother, and leads him after he asks the way in fear.
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Notes on the Folklore of the Fjort (French Congo) THE JEALOUS WIFE. 47 / VIII. / NGOMBA'S BALLOON. / NGOMBA'S BALLOON. 51; lines 3371-3451 confidence: medium

Ngomba tests the ntenda; four women lift it and it floats beautifully in the air, while Mpunia, up a tree, sees the floating ntenda and dances and sings for joy.

Ngomba uses a constructed ntenda basket that floats in the air to carry herself, her people, and ornaments away over the treetops toward her mother’s town.
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Notes on the Folklore of the Fjort (French Congo) THE JEALOUS WIFE. / THE JEALOUS WIFE. 47 / VIII. / NGOMBA'S BALLOON.; lines 3282-3368 confidence: medium

Four maidens set out fishing; Ngomba is covered with sores from head to foot; the other three decide she should not accompany them and tell her to go back.

Ngomba is excluded because of her sores, beaten by the other maidens, and then runs away and travels alone.
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Notes on the Folklore of the Fjort (French Congo) XXV111 INTRODUCTION. / INTRODUCTION. XXIX / XXX INTRODUCTION. / MARY H. KINGSLEY.; lines 1526-1544 confidence: low

A note says Miss Kingsley mentioned the Bavili in the Ogowe; it explains Vila as meaning to lose in Fjort and describes the Bavili as lost men, lost on their northward journey.

The Bavili are explained as lost men who became lost during a journey northward.
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Notes on the Folklore of the Fjort (French Congo) XXX11 INTRODUCTION. / M. H. K. / NOTES ON THE FOLKLOKE OF THE FJOKT. / THE FOLKLORE OF THE FJORT.; lines 1569-1632 confidence: medium

Legends say Fumu Kongo sent his sons KaCongo and Loango to govern provinces, and their route can be traced by fetishes left at each place where they slept.

The voyage or route of Kongo's sons is marked by places where they slept or rested, where fetishes were left and the ground became blessed.
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armenian

Armenian Legends and Poems ARTAVASD / MOSES OF KHORENE / FOLK SONGS / THE TEARS OF ARAXES; lines 2363-2561 confidence: medium

Araxes says her own sons are defenceless, exiled, thirsty, hungry, and far from home; the Armenian nation is banished, other peoples dwell on her banks, and she vows to remain sad while her sons are exiled.

Araxes laments that her Armenian sons and nation are exiled from home and banished far away.
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Armenian Legends and Poems BALLAD / THE NIGHTINGALE OF AVARAIR / THOU ART SO SWEET / THE WANDERING ARMENIAN TO THE SWALLOW; lines 3652-3698 confidence: medium

Title and attribution identify the poem as “The Wandering Armenian to the Swallow” by C. A. Dodochian.

The speaker is titled as wandering, his father waits for his return, he says he is uprooted from native soil, and he asks the swallow to seek his birth village.
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Armenian Legends and Poems COMPLAINTS / A DAY AFTER / WITHOUT THEE WHAT ARE SONG AND DANCE TO ME? / THE LAKE OF VAN; lines 2943-3043 confidence: medium

“Unutterable silence here is spread… / A lonely exile, here I sit and weep… bright Moon”

The speaker is a lonely exile who appeals to the Moon, Lake, and Zephyrs while lamenting Armenia’s suffering.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5090-5203 confidence: medium

Moses is born between A.D. 404 and 408, sent to Greece for higher education, works in libraries after study, is shipwrecked near Italy, travels to Rome, Athens, and Byzantium, and returns to Armenia about 440.

Moses leaves Armenia for education abroad, travels widely, experiences shipwreck, and returns to Armenia.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5395-5476 confidence: high

"Moses led his tribe from the land of bondage into a land of freedom, just as Haik did"; the passage also says stories of foreign yoke and revolt have parallels in Armenian annals.

Moses and Haik are explicitly compared as leaders who guide a tribe from bondage into freedom.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5880-5960 confidence: medium

After renewed loss of independence, Armenians migrated; many settled in the Taurus Mountains, built churches and abbeys, established settlements, and set up fortresses.

After migrations, Armenians settle in mountainous districts, build fortresses, and gather under Rubin’s stronghold and protection.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6516-6636 confidence: high

The exile's thoughts wander; abroad he is silenced and treated as a fool; he may die without mourners; Naghash urges gentle speech and help for the exile.

The exile suffers dishonor and loneliness abroad, and the passage identifies Armenian exile songs as expressing longing for native mountains, fields, hearth, and home.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6639-6755 confidence: medium

A voice says, “Come out of thy garden”; Death beckons the Gardener, who protests that he has not yet enjoyed life, light, fruit, rose, wine, flowers, or the garden.

The Gardener is commanded to come out of his garden; Death is identified as beckoning him, and he capitulates to the Angel of Death.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6999-7115 confidence: medium

“I will don the habit of a monk and visit the monasteries one by one.”

The speaker proposes becoming a monk and visiting monasteries as a way to seek redemption from hopeless love, and Sayat Nova later becomes a monk.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6999-7115 confidence: medium

Sayat Nova carries out his declaration, becomes a monk, and secludes himself in a lonely monastery far from Tiflis.

Sayat Nova leaves monastic seclusion in lay disguise, takes his instrument, contests a rival minstrel, and wins.
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Armenian Legends and Poems JOHN GOWER / THE SONG OF THE VULTURE / FOLK SONG / BALLAD; lines 3455-3569 confidence: high

The Star of Light begins its course; the brave one mounts his horse, spurs it, and rides away to join the ranks.

The brave one mounts a horse and rides to join the ranks, while the speaker later says no news comes and sleep flees during continuing battle.
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Armenian Legends and Poems LAMENT OVER THE HEROES FALLEN IN THE BATTLE OF AVARAIR / THE SONG OF THE STORK / FOLK SONG / YE MOUNTAIN BLUEBELLS; lines 1153-1176 confidence: medium

The speaker says earth and sky are dark, mourns alone, and says, "My love is gone,—light of my eye."

The speaker says the love is gone and has left the speaker unconsoled.
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Armenian Legends and Poems MOSES OF KHORENE / ARAXES CAME DEVOURINGLY / EARTH AND SKY / FOLK SONG; lines 2784-2813 confidence: high

The lover goes over high mountains; the speaker seeks him in meadows above and says he has gone to fight while she remains alone.

The passage repeatedly states that the lover has gone away to fight while the speaker stays alone.
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Armenian Legends and Poems MOSES OF KHORENE / LAMENT OVER THE HEROES FALLEN IN THE BATTLE OF AVARAIR / THE SONG OF THE STORK / FOLK SONG; lines 1112-1150 confidence: medium

When the stork last left the house and ash-tree, cold blasting winds filled the heavens and the flowers were killed.

The speaker recalls that when the stork left the house and ash-tree, cold winds arrived and flowers were killed.
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Armenian Legends and Poems MOSES OF KHORENE / MY DEATH / CONCERNING THE ROSE AND THE NIGHTINGALE / THE ARRIVAL OF THE CRUSADERS; lines 2031-2074 confidence: high

“And you, my sons, late forced to flee / To distant lands ... / Shall now return in chariots fair / Drawn by brave steeds with trappings rare.”

The speaker says the sons were forced to flee to distant lands and shall now return in chariots.
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Armenian Legends and Poems THE ARRIVAL OF THE CRUSADERS / LIKE AN OCEAN IS THIS WORLD / THE ROCK / THE CRANE; lines 2141-2176 confidence: high

“But I am exiled from my ruined nest,” and roam “from hill to hill,” envying “the boulders motionless and still.”

The speaker describes exile from a ruined nest, wandering from place to place, and roaming in darkness, alone and lost.
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Armenian Legends and Poems THOU ART SO SWEET / THE WANDERING ARMENIAN TO THE SWALLOW / THE CHRIST-CHILD / HAPPINESS; lines 3883-3913 confidence: medium

The speaker is weary of vainly seeking Happiness in city alleys and leaves the noisy human press, described as a dark labyrinth of life.

The speaker leaves the noisy human press and calls earthly life a dark labyrinth before beginning the upward search.
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Armenian Legends and Poems YE MOUNTAIN BLUEBELLS / THE SUN WENT DOWN / BIRTHDAY SONG / MORNING; lines 1205-1249 confidence: medium

In “Birthday Song,” the speaker says others were glad while the addressee wailed at birth, and urges the addressee to be glad when leaving the earth while others bewail.

The addressee is urged to be glad when leaving the earth, reversing the initial condition of birth when the newborn wailed and others were glad.
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oceanic

Oceanic Mythology ANIMAL AND MISCELLANEOUS TALES 291 / ANIMAL AND MISCELLANEOUS TALES 293 / PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295; lines 13639-13726 confidence: high

Wurruna orders his wives to get pine-bark to improve the fire; they warn that cutting pine-bark will make him never see them again; he insists, and they strike their hatchets into trees.

The wives warn Wurruna that cutting pine-bark will mean he never sees them again; he commands them to go, and they are carried to the sky permanently.
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Oceanic Mythology BIBLIOGRAPHY , 349 / XX. 116-57. / XX1. 39-64, 120-33. / BIBLIOGRAPHY 357; lines 17313-17521 confidence: medium

“The Legend of the Coming of Nareau from Samoa to Tarawa and his Return to Samoa”

The cited legend title states that Nareau comes from Samoa to Tarawa and returns to Samoa.
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Oceanic Mythology MISCELLANEOUS TALES 135 / MISCELLANEOUS TALES 137 / PLATE XV / MISCELLANEOUS TALES 139; lines 7140-7249 confidence: medium

The text introduces a New Britain version in the distribution of the Isle of Women story: a man snares a pigeon, the bird escapes over the sea, and he follows it by canoe through day and night until he reaches an island where the bird perches in a tree.

The New Britain man follows an escaped pigeon over the sea in a canoe and reaches an island where the story’s main encounter begins.
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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

A daughter of one son refuses a cousin with lizard-like features, spends time spinning, drops her spindle from the sky-world, and descends on the thread.

A daughter drops her spindle from the sky-world and descends on the unrolled thread.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 10761-10876 confidence: medium

The husband asks Kokamomako to fetch bamboo for a water-vessel, secretly pierces holes in its bottom, and sends her for water; while she struggles with the leaking vessel, Sunrise and her husband leave.

The husband makes a defective bamboo water-vessel so Kokamomako is delayed at the stream while he and Sunrise leave.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11065-11167 confidence: high

The woman leaves the children to watch cooking flesh, which speaks as their mother; the girl calls her brother, and the children decide to run away.

The two children, identified as a girl and her brother, discover their mother has been cooked, decide to run away, and survive multiple pursuits and dangers.
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Oceanic Mythology MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63 / MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67; lines 4042-4177 confidence: medium

The passage says Wahieroa’s quest/capture/death by an evil monster appears in Hawaii, Tahiti, and the Cook Group; in the Tahitian version, the great bird Matu’u-ta’u-ta’uo swallows Wahieroa and carries away his wife while Rata is left with Ui the Blind.

Rata is mocked as a foundling, obtains the truth from Ui the Blind, and immediately determines to seek his parents despite warnings.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4180-4275 confidence: high

A younger Maui later known as Rupe grieves for Hina-uri, searches in vain, and ascends through the heavens to consult Rehua, his godlike ancestor and one of the children of Rangi and Papa, in the tenth heaven.

Rupe grieves for Hina-uri and sets out to search for her when Maui does not act.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4461-4580 confidence: high

Hiku is raised by his mother among the mountains, leaves to see the world, follows his magic arrow, and reaches Kawelu when the arrow falls at her feet and she hides it; the arrow answers his call.

Hiku leaves his secluded mountain upbringing and follows a magic arrow until it brings him to Kawelu.
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Oceanic Mythology MISCELLANEOUS TALES 77. / MISCELLANEOUS TALES 79 / MISCELLANEOUS TALES 8I / MISCELLANEOUS TALES 83; lines 4870-4948 confidence: high

Tinirau advises Tu-huru-huru to blacken himself with soot, pour water on Rupe’s nose if asked, and repeat a chant if his mother dances; Tu-huru-huru then sets out and is taken to Rupe’s house as a slave.

Tu-huru-huru departs in soot disguise to find Hine and is recognized when she hears his kinship lament after the instructed chant episode.
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Oceanic Mythology NOTES 325 / NOTES 327 / NOTES 333 / NOTES 335; lines 16072-16161 confidence: medium

The note describes the incident of a husband being sent to a distant place to get food or special objects for his wife, who is about to give birth, and says it is not uncommon.

The passage describes the husband being sent to a distant place to get food or special objects for his wife before childbirth.
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Oceanic Mythology PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53 / THE MAUI CYCLE 55; lines 3617-3686 confidence: medium

Tawhaki journeys to a distant land to seek and rescue his mother, who is captive outside the great house of her goblin captors and must wake them daily at dawn.

Tawhaki resolves to seek and rescue his mother, travels to a distant land, and finds her captive outside the goblins’ house.
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: medium

Nona/Rona decides to devour her daughter; the daughter uses a log in her bed as a deception, flees to an old man, and is protected by him. He kills Nona/Rona, marries the daughter, and Hema, father of Tawhaki, is one of their children.

The threatened daughter places a log in her bed to deceive her cannibal mother and flees for protection.
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Oceanic Mythology PLATE XIV / CULTURE HERO TALES 125 / CULTURE HERO TALES 127 / CULTURE HERO TALES 129; lines 6725-6771 confidence: medium

Fearing destruction, the people resolve to abandon the village, prepare canoes, load their property, and leave.

The villagers abandon their village by canoe and refuse to take pregnant Tamus, forcing her to return alone.
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Oceanic Mythology THE MAUI CYCLE 55 / PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61; lines 3788-3872 confidence: high

A chant calls the tree to stand; the cut chips return to the stump and the tree becomes whole. Rata recognizes forest spirits or bird-formed beings. They say he omitted sacrifices and charms, then complete his canoe overnight.

Rata's canoe is completed overnight by wood spirits, and in the Tahitian account Tuture's magic canoe is transported to shore by gods for his projected flight.
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Oceanic Mythology THE MAUI CYCLE 55 / PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61; lines 3788-3872 confidence: high

In the Tahitian version, Haumea marries Ro'o-nui from the underworld; after a quarrel he abandons Haumea and Tuture and returns below. Haumea becomes a cannibal, and Tuture prepares a magic canoe flight, aided by gods and pierced water gourds.

After Haumea becomes a cannibal, Tuture fears for his life, prepares a magic canoe, and delays his mother by piercing water gourds before a planned flight.
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Oceanic Mythology TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217; lines 10553-10663 confidence: medium

Rakian's wife says she heard his words from far away, announces she will go home and leave the child, identifies a passing white bee as her father, turns into a bee, and flies away.

After the wife leaves in bee form, Rakian follows with the child for seven days, is guided to her house, and remains in the bees' village rather than returning.
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xhosa

Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony PREFACE. / PREFACE, / X PREFACE. / CONTENTS.; lines 375-461 confidence: medium

The contents begin with an introductory chapter and story titles including the Bird that made Milk, Five Heads, Tangalimlibo, a girl who disregarded the custom of Ntonjane, Simbukumbukwana, Sikulume, Hlakanyana, Demane and Demazana, the Runaway Children or Wonderful Feather, and Ironside and his Sister.

A contents title refers to runaway children and gives the alternate title “the Wonderful Feather.”
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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 STORY OF A CHIEFS DAUGHTER. 71 / THE STORY OF SIMBUKUMBUKWANA. / THE STORY OF SIMBUKUMBUKWANA, 73 / THE STORY OF SIMBUKUMBUKWANA. 75; lines 3377-3453 confidence: medium

Simbukumbukwana's sister arrives, enters, begins smearing the floor, needs water, and sends Simbukumbukwana to the river.

Simbukumbukwana is sent only to the nearby river for water but leaves the pot there and continues walking far away toward a hill.
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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 STORY OF IRONSIDE AND HIS SISTER, 131 / STORY OF THE CANNIBAL'S WONDERFUL BIRD. / THE CANNIBALS WONDERFUL BIRD. 135 / THE STORY OF THE CANNIBAL MOTHER. 139; lines 5946-5983 confidence: medium

The father tells the children that dancing, roaring, and barking sounds in their mother’s stomach will show she is asleep, and they must then get away.

The father instructs the children to wait for signs that the mother sleeps, and the children then leave quietly.
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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 STORY OF THE BIRD THAT MADE MILK. 31 / STORY OF THE BIRD THAT MADE MILK. 33 / STORY OF THE BIRD THAT MADE MILK, 35 / STORY OF THE BIRD THAT MADE MILK, 37; lines 1869-1954 confidence: medium

The boy goes with the crocodile to its house, "in a deep hole under the water."

The boy travels to the crocodile's house in a deep hole under the water, where the crocodile possesses cattle and millet and gives some to him.
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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 STORY OF THE BIRD THAT MADE MILK. 45 / STORY OF THE BIRD THAT MADE MILK, 47 / THE STORY OF FIVE HEADS. / THE STORY OF FIVE HEADS. 49; lines 2340-2431 confidence: high

The father says the chief wants a wife, calls friends, and gathers a large company to go with his daughter, but she will not consent to their going with her.

Mpunzikazi refuses the assembled company and leaves alone for the chief's village despite her father's objection that a girl should be accompanied.
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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 STORY OF THE BIRD THAT HADE MILK. I. / STORY OF THE BIRD THAT MADE MILK. 31 / STORY OF THE BIRD THAT MADE MILK. 33 / STORY OF THE BIRD THAT MADE MILK, 35; lines 1783-1866 confidence: high

The father takes a riem and hangs the two children on a tree projecting over the river; their mother asks for their release, but the father refuses.

The boy frees his sister after both are punished, and the two leave home together, later declaring they have no father and no mother.
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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 STORY OF THE BIRD THAT MADE MILK. 39 / THE STORY OF THE BIRD THAT MADE MILK. II. / STORY OF THE BIRD THAT MADE MILK, 41 / STORY OF THE BIRD THAT MADE MILK. 43; lines 2092-2178 confidence: medium

After drinking, the children ask that the bird dance and loosen it from where it was tied.

After the children loosen the bird, take it outside, and amuse themselves with it, the bird flies away.
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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 THE STORY OF DEMANE AND DEMAZANA, 121 / THE RUNAWAY CHILDREN. 123 / THE RUNAWAY CHILDREN. 135 / STORY OF IRONSIDE AND HIS SISTER.; lines 5511-5575 confidence: medium

A woman takes her little daughter to a garden, lays her under a tree, and two birds carry the child across a great river to a pumpkin field on a plain.

The girl is removed from home and carried across a great river to another place.
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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 THE STORY OF DEMANE AND DEMAZANA. 119 / I20 KAFFIR FOLK TALES. / THE STORY OF DEMANE AND DEMAZANA, 121 / THE RUNAWAY CHILDREN. 123; lines 5350-5429 confidence: high

The text describes two valuable clay pots; one girl falls on a rock, breaks the pot she carries, fears going back to her father, and cries.

Two sisters leave home together after the broken pot and travel away from their father.
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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 THE STORY OF DEMANE AND DEMAZANA. 119 / I20 KAFFIR FOLK TALES. / THE STORY OF DEMANE AND DEMAZANA, 121 / THE RUNAWAY CHILDREN. 123; lines 5350-5429 confidence: medium

The text describes two valuable clay pots; one girl falls on a rock, breaks the pot she carries, fears going back to her father, and cries.

The broken clay pot and fear of the father directly lead to the sisters' decision to go away.
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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 THE STORY OF FIVE HEADS. 49 / THE STORY OF FIVE HEADS. 51 / KAFFIR FOLK TALES, / THE STORY OF FIVE HEADS. 55; lines 2521-2609 confidence: high

Her father approves her wish to be a bride; friends and a great retinue prepare to accompany the bride; the girl is named Mpunzanyana.

The father approves Mpunzanyana's wish to be a bride, and friends with a great retinue accompany the bride on her journey.
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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 THE STORY OF KENKEBE. 163 / ANOTHER STORY OF KENKEBE. / THE STORY OF KENKEBE, 167 / STORY OF THE WONDERFUL HORNS.; lines 7075-7145 confidence: high

A boy whose birth mother is dead is ill-treated by his other mothers and leaves his father's place riding an ox given by his father.

The boy is mistreated after his mother's death and leaves his father's place on an ox.
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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 THE STORY OF SIKULUME. 79 / THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85 / Z6 KAFFIR FOLK TALES.; lines 3820-3932 confidence: medium

Mouse warns Sikulume that no one leaves Mangangezulu's place; Sikulume refuses and is told to kill the mouse and throw its skin up.

Sikulume is warned that no one leaves Mangangezulu's place but refuses to turn back and continues.
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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 THE STORY OF SIKULUME. 79 / THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85 / Z6 KAFFIR FOLK TALES.; lines 3820-3932 confidence: high

The daughter leaves with an egg, a milksack, a pot, and a smooth stone; her father pursues them.

Mangangezulu's daughter flees with Sikulume and throws down four objects that transform into mist, water, darkness, and a rock to delay or stop her father.
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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 THE STORY OF SIKULUME. / THE STORY OF SIKULUME. 79 / THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85; lines 3772-3817 confidence: high

As a young man, Sikulume tells his friends he is going to marry the daughter of Mangangezulu.

Sikulume announces he will marry Mangangezulu's daughter, is warned he will be killed there, and nevertheless sets out with chosen companions.
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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 THE STORY OF SIMBUKUMBUKWANA. 75 / THE STORY OF SIMBUKUMBUKWANA, 77 / THE STORY OF SIKULUME. / THE STORY OF SIKULUME. 79; lines 3528-3688 confidence: high

The chief praises the report, promises seven fat cows, says he lost seven sons in battle, says the beautiful birds will replace them, and orders the birds watched overnight.

The chief selects and arms boys, places Sikulume over them, and orders them to catch the birds and not return without them.
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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 THE STORY OF TANGALIMLIBO. 59 / THE STORY OF TANGALIMLTBO. 63 / THE STORY OF TANGALIMLIBO. 65 / STORY OF A CHIEF'S DAUGHTER. 69; lines 3178-3249 confidence: high

The chief sends men with forty cattle to take the daughter to a distant country; they build huts, and later the cows produce more milk than can be consumed, so the surplus is poured into a hole.

The chief sends his daughter away from him with men and forty cattle to remain in a distant country.
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burmese

The Soul of a People ALL LIFE IS ONE / ALL LIFE IS ONE 279 / ALL LIFE IS ONE 281 / ALL LIFE IS ONE 283; lines 9431-9499 confidence: high

The headman says English Government officials camped there, killed fowls for dinner, sang and shouted, and shot green pigeons and little doves associated with the tree.

After officials kill animals, make noise, and disregard the Nat's values, the Nat leaves the tree and seeks peace elsewhere.
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The Soul of a People ALL LIFE IS ONE 285 / ALL LIFE IS ONE 287 / ALL LIFE IS ONE 289 / ALL LIFE IS ONE 291; lines 9707-9775 confidence: high

The prospect of palace life, called the centre of the world, is presented as tempting. The sister consents, the brother consents, and she is sent under escort.

The sister consents to be sent to the king, travels away under escort, and sails down the great river while her brother remains behind.
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The Soul of a People ALL LIFE IS ONE 303 / CHAPTER XXII / DEATH, THE DELIVERER / DEATH, THE DELIVERER 305; lines 10174-10245 confidence: high

Ma Pa Da falls in love with the slave and secretly asks him to flee; he refuses because he is a slave, fears the merchant's anger, and is restrained by honor to his master, though he knows their love is mutual.

The lovers leave the merchant's household at night, taking portable wealth and traveling to a distant city where the master is not expected to search.
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The Soul of a People CHAPTER XII / PRAYER / PRAYER 159 / PRAYER 163; lines 5456-5529 confidence: high

The Buddha is described as the Indian prince who went into the wilderness to search for truth, found it in his own heart, saw the light, made it known, and came to eternal peace.

The Buddha is said to have gone into the wilderness to search for truth and to have found it in his own heart after many years.
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The Soul of a People FESTIVALS 177 / FESTIVALS 179 / FESTIVALS 183 / CHAPTER XIV; lines 6601-6734 confidence: high

The narrator reports that girls may initiate romance by note, flower, or trusted message, and that parents often support a daughter's chosen husband when possible.

The passage repeatedly states that girls may begin romance and that the girl is often the proposer of elopement or flight.
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The Soul of a People FESTIVALS 177 / FESTIVALS 179 / FESTIVALS 183 / CHAPTER XIV; lines 6601-6734 confidence: high

If courtship difficulties arise, there is usually an elopement and a short scandal; sometimes elopement occurs simply because young people cannot endure delay.

Eloping couples leave ordinary social space for the forest and later return when marriage arrangements have been made.
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The Soul of a People FESTIVALS 183 / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 7491-7609 confidence: high

The male speaker explains that deliverance requires renouncing the world, purification by wisdom and meditation from bodily desire, and entry into the Great Peace; monks have left the world to follow the great teacher.

Deliverance is described as requiring renunciation of the world, and monks are repeatedly characterized as those who leave or surrender the world.
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The Soul of a People HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 23 / HE WHO FOUND THE LIGHT 25 / HE WHO FOUND THE LIGHT 27; lines 952-1016 confidence: medium

Palace pomp, glory, luxury, and ease attract him little; he listens more to holiness than war and desires to become a hermit, wear yellow mendicant garments, beg bread, wander, and seek peace.

The prince wishes to cast off royal state and dignity, become a hermit in yellow mendicant garments, beg, wander, and seek peace.
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The Soul of a People HE WHO FOUND THE LIGHT 23 / HE WHO FOUND THE LIGHT 25 / HE WHO FOUND THE LIGHT 27 / HE WHO FOUND THE LIGHT 29; lines 1019-1087 confidence: high

News comes that his wife has borne a son; he says, “here is another tie, alas ! a new and stronger tie that I must break,” but does not waver.

The prince leaves palace, luxury, wife, child, guards, and companions at night; the passage names the event the great renunciation.
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The Soul of a People HE WHO FOUND THE LIGHT 25 / HE WHO FOUND THE LIGHT 27 / HE WHO FOUND THE LIGHT 29 / HE WHO FOUND THE LIGHT 31; lines 1090-1160 confidence: high

A monk says Gaudama had not yet become the Buddha, had not seen the light, wanted to look for it, was still a prince and man, loved his wife, and was afraid.

Gaudama is described as leaving his wife, baby, and the world while seeking light and truth before becoming the Buddha.
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The Soul of a People HE WHO FOUND THE LIGHT 29 / HE WHO FOUND THE LIGHT 31 / HE WHO FOUND THE LIGHT 33 / CHAPTER III; lines 1163-1201 confidence: high

The prince rides into the night; temptation comes; as night closes behind him he remembers his father, mother, wife, and child.

The prince rides into the night, remembers family members he is leaving, and refuses to turn back.
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The Soul of a People HE WHO FOUND THE LIGHT 31 / HE WHO FOUND THE LIGHT 33 / CHAPTER III / HE WHO FOUND THE LIGHT; lines 1204-1274 confidence: high

The prince continues into darkness, reaches a river that bounds his father's kingdom, tells Maung San to return because beyond lies the life of a holy man needing neither servant nor horse, refuses Maung San's pleas, and remains alone after Maung San returns with the horse.

The prince leaves worldly power, reaches the boundary of his father's kingdom, dismisses servant and horse, crosses into a strange country, and begins the life of a recluse.
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The Soul of a People HE WHO FOUND THE LIGHT 31 / HE WHO FOUND THE LIGHT 33 / CHAPTER III / HE WHO FOUND THE LIGHT; lines 1204-1274 confidence: high

The prince continues into darkness, reaches a river that bounds his father's kingdom, tells Maung San to return because beyond lies the life of a holy man needing neither servant nor horse, refuses Maung San's pleas, and remains alone after Maung San returns with the horse.

The river is explicitly the boundary of the father's kingdom, and crossing it marks the prince's movement into a strange country and reclusive life.
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The Soul of a People HE WHO FOUND THE LIGHT 33 / CHAPTER III / HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 37; lines 1277-1338 confidence: high

The prince's soul revolts from the hermits' austerities; he leaves them and judges both palace counsellors and cave or monastery teachers empty.

After finding no teacher among humans, the prince leaves them and goes into the forest to seek truth from nature.
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The Soul of a People THE WAY TO THE GREAT PEACE / THE WAY TO THE GREAT PEACE 47 / THE WAY TO THE GREAT PEACE 51 / THE WAY TO THE GREAT PEACE 53; lines 1821-1914 confidence: medium

The end of misery lies in Great Peace; a man must estrange himself from the sorrowful world, learn to love peace, discipline the soul, and see the world as unrest.

The passage says the seeker must estrange himself from the world, which is sorrow, and discipline the soul toward peace.
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The Soul of a People WAR 71 / WAR 75 / CHAPTER VI / WAR II; lines 2646-2704 confidence: medium

News comes that armed men have been seen north of the camp, supposedly bound for Laka; the trumpet call sounds and fifty lances ride out.

News of armed men is followed by a trumpet call and the rapid departure of fifty lances.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes DESCRIPTION OF ANGOLA. / ANGOLAN FOLK-LORE. / LITERATURE OF KI-MBUNDU. / NGANA FENDA MARIA.; lines 1465-1656 confidence: high

The daughter says her blood is beautiful like her face; a passing young man replies that Fele Milanda is so beautiful that demons have hidden him in Ikandu, and the daughter begins to think of him and stops eating.

After hearing that Fele Milanda is hidden by demons in Ikandu, the daughter prepares provisions and leaves at night to seek him.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 2694-2818 confidence: high

Na Kimanaueze gives his son two male slaves, two riding-bulls, two mother-goats, two mother-swine, and food for the road. He says they will soon see each other no more and orders him not to cross rivers, but to follow them up and go around by their springs.

Na Kimanaueze provisions his son for the road and instructs him not to cross rivers, but to follow them to their springs and go around.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 2820-2941 confidence: high

Na Nzua sets out with things given to him, rides a bull, is followed by slaves, and travels for several days through grass, bush, and around rivers.

The passage begins with Na Nzua setting out with goods, riding a bull, followed by slaves, and traveling through bush terrain for several days.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 2943-3063 confidence: medium

The traveler reaches a camp, tells travellers he is going to his brother and that two cocks died on the road, receives cooked food, eats, and sleeps.

The traveler says he is going to his brother and later worries about traveling to Loanda, where he has no kinsman or friend.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 3065-3194 confidence: high

Na Nzua writes to the Lord Governor saying he wants to marry Na Maria of the Lord Governor. The Governor replies that he does not yet know the man's face and wants him to come with his daughter.

The Governor permits the marriage process only after requiring Na Nzua to travel to Portugal and bring back the daughter who was carried off.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes KING KITAMBA KIA XIBA. / THE YOUNG MAN AND THE RIVER. / XLII. / KINGUNGU A NJILA NI NGUNDU A NDALA.; lines 8061-8091 confidence: medium

He gives the cows, leaves, goes to another country, builds, marries, practices medicine, and after six years has many cattle and is rich.

After paying the required cows, the man leaves and goes to another country.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes LITERATURE OF KI-MBUNDU. / NGANA FENDA MARIA. / NGANA FENDA MADIA. / NGANA FENDA MARIA.; lines 2074-2205 confidence: medium

A shepherd tells the lady that the beautiful Ngana Vidiji Milanda has been bewitched by wizards near the shore; he says the journey takes eight days, with arrival on the ninth, and that revival requires ten jugs and two of weeping.

Fenda Maria travels eight days, arrives on the ninth, and performs the required tear-weeping for the bewitched Vidiji Milanda.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes LITERATURE OF KI-MBUNDU. / NGANA FENDA MARIA. / NGANA FENDA MADIA. / NGANA FENDA MARIA.; lines 2207-2294 confidence: medium

At night Kamaria takes her kalubungu, knocks it on the ground, and dressing things come out; she sets out the razor, lamp, scissors, and stone and says she left her family and walked eight days in the forest for Vidiji Milanda.

Kamaria repeatedly says she left her kin and walked eight days in the forest for Vidiji Milanda with troubles and miseries.
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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 NGANA FENDA MADIA. / NGANA FENDA MARIA. / FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA.; lines 2478-2590 confidence: medium

Kamaria runs away in the morning, enters the forest, finds an old woman who needs someone to attend to her leprosy, and nurses her.

Kamaria runs away, enters the forest, and meets an old woman who becomes central to the next events.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NGANA SAMBA NI MAKIXI. / NGANA SAMBA AND THE MA-KISHI. / AN' A AHETU NI MAKIXI. / THE GIRLS AND THE MA-KISHI.; lines 4059-4161 confidence: high

The girls ask how they will go and agree to chat with the Ma-kishi first, then flee when the Ma-kishi separate from them.

The girls intentionally wait until the Ma-kishi separate from them, gather their things, and flee at night by moonlight.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. VI. / NO. VII. / NO. VIII. / NO. IX.; lines 10572-10612 confidence: medium

In the second part, the woman's Di-kishi husband apparently has more than one head and wants two-headed children; the editor compares her flight to No. VI.

The editor explicitly refers to the woman's flight and later says she ran away.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes THE FOUR UOUAS. / NGANA KAMUAMBATA NI NGANA KAMUAMBELA. / MR. CARRY-ME-NOT AND MR. TELL-ME-NOT. / MUTELEMBE NI NGUNGA.; lines 4715-4746 confidence: medium

“Mr. Tell-me-not eats nothing, drinks no water. Mr. Carry-me-not drinks no water, eats no food.”

The two named figures do not eat or drink, start out, halt on the road, are carried home, and die.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes THE PAST AND THE FUTURE. / NGUNZA KILUNDU KIA NGUNZA. / NGUNZA KILUNDU KIA NGUNZA. / NO. I. VERSION A.; lines 8695-8787 confidence: low

The passage states that the story contains fragments of purely Angolan tales and that Fele Milanda’s journey to Europe is evidently an Angolan addition.

The passage explicitly states that Fele Milanda’s journey to Europe is an Angolan addition.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes VIII. / THE CHILDREN OF THE WIDOW. / THE KIANDA AND THE YOUNG WOMAN. / A-UOUA KIUANA.; lines 4361-4407 confidence: medium

"The man then goes away, anywhere. The woman follows him... and she keeps on singing" to him as "Husband mine of love."

The man departs, finds a large rock with a door, enters it, and is no longer seen by the woman.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131 / A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137; lines 7884-8056 confidence: high

Reitzenstein is cited as saying the Man doctrine is not Egyptian: the Heavenly Man, Son of God, descends, becomes slave of the Fate-Sphere, loses original power into weakness and bondage, and must regain his original state.

The Heavenly Man descends into the Fate-Sphere, becomes enslaved and weakened, and must win freedom and regain his original state.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 243 / PHILO OF ALEXANDRIA 245 / PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249; lines 14129-14227 confidence: medium

The "fathers" are identified as belonging to the lower nature rather than as true spiritual parents, and they are to be abandoned.

The passage presents "fathers" as lower-nature figures to be abandoned and aligns this with sayings in which discipleship requires leaving or subordinating family ties.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 153 / THE MYTH OF MAN IN THE MYSTERIES 155 / THE MYTH OF MAN IN THE MYSTERIES 157 / THE MYTH OF MAN IN THE MYSTERIES 159; lines 9112-9234 confidence: medium

The souls are said to have come from the Blessed Man Above, Original Man, or Adamas, and to have been brought down into a plasm of clay to be enslaved to the Demiurge Esaldaios.

Souls are said to be brought down from the Blessed Man Above into clay and enslaved to the Demiurge.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163; lines 9359-9476 confidence: high

The passage quotes, "ye are Gods and all Sons of the Highest," if they flee Egypt beyond the Red Sea into the Desert, and glosses this as movement from lower intercourse to Jerusalem Above, the Mother of the Living.

Fleeing Egypt beyond the Red Sea into the Desert is glossed as moving from lower intercourse to Jerusalem Above, and the addressed figures are called gods and sons of the Highest.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163; lines 9359-9476 confidence: medium

The Great Jordan flows downward and prevents the sons of Israel from going out of Egypt or lower intercourse; Egypt is glossed as the body; Jesus, noted as LXX for Joshua, turns the river back and makes it flow upward.

The Great Jordan is said to block Israel’s departure while flowing downward, then to be turned back by Jesus/Joshua and made to flow upward.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 191 / THE MYTH OF MAN IN THE MYSTERIES 193 / THE MYTH OF MAN IN THE MYSTERIES 195 / THE MYTH OF MAN IN THE MYSTERIES 197; lines 11394-11560 confidence: high

The passage states there was a doctrine of the "descent of man from the Man Above" and his "return to that heavenly state" by mastery of cosmic powers.

The passage explicitly describes descent of man from the Man Above followed by return to a heavenly state.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195 / MIND UNTO HERMES 197; lines 8420-8493 confidence: low

"And, thus, think from thyself, and bid thy soul go unto India."

The conjectural reading says to bid the soul go to India, and the surrounding commentary treats India as associated with wisdom.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195 / MIND UNTO HERMES 197; lines 8420-8493 confidence: medium

Mead says Apollonius of Tyana spread Indian ideas among first-century philosophic and mystic communities and may have known about siddhis acquired by yoga practices.

The commentary links Apollonius with travel to India and Indian ideas and says Plotinus set out eastward hoping to encounter Indian Wisdom.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6451-6630 confidence: medium

Hermes tells Tat to behold an infant's soul that is not yet cut off because the body is still small; the soul is beautiful, not yet befouled by bodily passions, and almost hanging from the Cosmic Soul.

The soul is drawn down by the growing body, cuts itself off from the Beautiful and Good, and forgetfulness becomes vice.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13 / PCEMANDRES, THE SHEPHERD OF MEN 15 / PCEMANDRES, THE SHEPHERD OP MEN 17; lines 1148-1188 confidence: low

“Man-Shepherd mingled with the Powers.”

Man-Shepherd mingles with the Powers after speaking.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 91 / COMMENT AEY / THE CUP OR MONAD 93 / THE CUP OR MONAD 95; lines 4304-4393 confidence: medium

A Synoptic saying attributed to Jesus says that one who does not hate father, mother, wife, children, brethren, sisters, and one’s own soul cannot be his disciple; the commentary notes the same word “hate” as in the Hermetic text.

A discipleship saying about hating family and one’s own soul is interpreted through Gnostic tradition as leaving past causes or Parents the Rulers, not physical parents.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 93 / THE CUP OR MONAD 95 / THE CUP OR MONAD 97 / VOL. 11. 7; lines 4437-4469 confidence: medium

The Ancient Path section says one must leave habitual things to enter the Way of the Gnosis; this path is not new but is going home, return, turning back, and the Old Old Way.

The passage states that leaving the things grown used to is necessary for entering the Way of the Gnosis.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20 / XXIII; lines 14563-14743 confidence: high

A time will come when Egypt's pious service will seem vain, holy cult will fall to nothing, divinity will return from earth to heaven, and Egypt will be bereft of the gods' presence.

Divinity is said to hasten back from earth to heaven, and the godly company is said to mount again to heaven, leaving Egypt bereft.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 303 / VOL. II. 20 / XXIII / VOL. II. 23; lines 14745-14912 confidence: high

The gods depart from humans; bad angels remain and drive people into war, robbery, deceit, and other evils; earth, sea, heaven, star-courses, divine voice, fruits, fertility, and air fail.

The passage explicitly describes the sorrowful departure of the gods from men.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs BAGANDA CANOES ON LAKE SHORE. / C C 2 / XI INDUSTRIES 389 / XI INDUSTRIES 391; lines 19763-19835 confidence: medium

Before journeys, paddlers visited one of Mukasa's shrines for blessing; crews used no compass and navigated by keeping land in sight, skirting shores, or passing island to island.

The passage explicitly states that paddlers went to a shrine of Mukasa to seek his blessing before taking a journey.
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The Baganda: An Account of Their Native Customs and Beliefs CHAP. / II BIRTH, INFANCY, AND PUBERTY 79 / CHAPTER III / MARRIAGE; lines 4596-4686 confidence: medium

On the day she is to be taken to her new home, the bride draws water for her mother, gathers firewood, and brings sweet-smelling grass; these are called her last acts for her parents before she is regarded as another's property.

The bride performs last services for her parents, is then regarded as belonging to another household, and is transferred after dark to her husband's house.
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The Baganda: An Account of Their Native Customs and Beliefs CHAPTER XVII / FOLKLORE / CH. XVII FOLKLORE 461 / XVII FOLKLORE 463; lines 22890-22969 confidence: high

Nambi remembers the grain for the fowl, says she must return for it, and Kintu warns that her brother Death will be watching.

Nambi is warned not to return for forgotten things, but returns for grain; Death follows her and afterward lives on earth.
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The Baganda: An Account of Their Native Customs and Beliefs FIG. 47. / IX RELIGION 287 / IX RELIGION 289 / IX RELIGION 291; lines 15497-15582 confidence: medium

At birth the boy is named Selwanga; after weaning he eats animal heart and liver and drinks blood, disappears from home, and is later found on Bubembe under a large tree near the lake.

Mukasa disappears from home as a child, and one version of his end says he disappeared as suddenly as he had come.
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The Baganda: An Account of Their Native Customs and Beliefs RELIGION / THE BAGANDA / CHAP. / IX RELIGION 313; lines 16451-16537 confidence: high

Wamala, son of Musisi, quarrels and wrestles with his brother Wanema; Wamala's dog bites Wanema, Wamala throws him, Wanema throws ashes from the fire into Wamala's eyes, and Wamala leaves the island seeking a new home.

Wamala and Wanema are brothers whose quarrel and wrestling-match lead to Wamala leaving the island to seek a new home.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / TREES. / I GENERAL SURVEY OF THE COUNTRY, ETC. 17; lines 1458-1568 confidence: high

The passage says travel is limited by hostile tribes, that journeys may be long, and that people observe many omens.

Departure is delayed or abandoned when specified omens or warnings occur at the start of a journey.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / TREES. / I GENERAL SURVEY OF THE COUNTRY, ETC. 17; lines 1458-1568 confidence: medium

Before a man with a nursing child sets out, his wife brings out the child's bedding; he jumps over it and then over his wife. If he omits the precautions and has intercourse with another woman during the journey, the child is said to die and the wife to fall ill.

The traveller jumps over bedding and wife before departure, over the chief wife on return, and over the chief wife when changing homes to prevent harm or following evil.
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The Baganda: An Account of Their Native Customs and Beliefs VI THE CLANS AND THEIR TOTEMS 137 / VI THE CLANS AND THEIR TOTEMS 139 / VI THE CLANS AND THEIR TOTEMS 141 / VI THE CLANS AND THEIR TOTEMS 143; lines 7139-7238 confidence: medium

The Grasshopper Clan is described as originally cattle-keeping in Busongola in Bunyoro; its forefather Kirobozi has two sons, and part of the clan comes to Uganda after a quarrel while part remains in Bunyoro.

Kirobozi's sons come to Uganda after a quarrel in the Grasshopper Clan, leaving part of the clan in Bunyoro.
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The Baganda: An Account of Their Native Customs and Beliefs VI THE CLANS AND THEIR TOTEMS 143 / VI THE CLANS AND THEIR TOTEMS 145 / VI THE CLANS AND THEIR TOTEMS 147 / VI THE CLANS AND THEIR TOTEMS 149; lines 7457-7546 confidence: high

Katenda and Mbiru offer compensation or replacement; the owner refuses, accuses Katenda before the chief, and the verdict imposes a fine of ten women, ten cows, ten copper bangles, and ten goats.

After the fine of ten women, ten cows, ten copper bangles, and ten goats, Mbiru's family agrees the fine is excessive and leaves secretly for a new country.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 227 / THE BAGANDA / CHAP. / VII THE KING 229; lines 12454-12521 confidence: medium

The population rose against Mwanga; he was deposed and fled to Kiziba.

Mwanga is deposed and flees, later is sought out by Christians and reinstated after Kalema is driven away.
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The Baganda: An Account of Their Native Customs and Beliefs WARFARE / X WARFARE 349 / THE BAGANDA / X . WARFARE 351; lines 18103-18190 confidence: high

Warriors set out early; a wife accompanies her husband briefly carrying shield and spears while he wears war apparel and war paint.

The warrior leaves at dawn accompanied by his wife, receives weapons, exchanges necklaces, and is commended to divine care.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast EUNDAHW. / CHAPTER I, I I-20. / CHAPTER I, 21-26. / Chapter II.; lines 3503-3569 confidence: medium

Auharmazd deliberates with consciousness and the guardian spirits of men; omniscient wisdom asks whether they prefer bodily contention with the fiend followed by the fiend's perishing and their immortal restoration, or continual protection from the destroyer.

The guardian spirits are asked whether to enter the world in bodily form to contend with the fiend, and they agree to go to the world.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XII, 2, 17). / CHAPTER II, 63-III, 3. 215 / Chapter III. / CHAPTER III, 4-9. 217; lines 12272-12405 confidence: medium

People of the countries of Iran come from their own places to Pa^ashkhvargar because of the race of Wrath; reports remain of cave, mountain, and river dwellings at Pa^ashkhvargar and Pars.

People of the countries of Iran move from their own places to Pa^ashkhvargar due to the race of Wrath, and the passage preserves reports of cave, mountain, and river dwellings.
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The Zend-Avesta, Part I: The Vendidad DIFFERENT RELATIVES / X CONTENTS. / CHAPTER I. / INTRODUCTION, I. XV; lines 641-681 confidence: low

The Oxford Vendidad had been sent from England to Etienne Fourmont; Anquetil resolved to bring France the books of Zoroaster and a European translation.

The narrative sequence includes a departure from France, years of danger and struggle, the acquisition of religious books and knowledge from custodians, and return with the acquired material.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2140-2251 confidence: high

Late traditions make Zoroaster a native of Shiz; Shiz has the fire temple of Azerekhsh; kings came on foot in pilgrimage; Zoroaster went from Shiz to Mount Sebilan, remained in retirement, returned with the Zend-Avesta, and declared himself a prophet.

The tradition says Zoroaster leaves Shiz for Mount Sebilan, remains in retirement, returns with the Zend-Avesta, and declares prophetic status.
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The Zend-Avesta, Part I: The Vendidad SEVERAL OBJECTS I38 / DIFFERENT RELATIVES / X CONTENTS. / CHAPTER I.; lines 471-585 confidence: medium

After conquest and conversion, many adherents sought a foreign home to worship old gods, say old prayers, and perform old rites; they found that home among Hindus on the western coast of India and in Guzerat.

The passage describes adherents leaving their former homeland to find a place where they could continue old gods, prayers, and rites.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis A BAN VAST. 55 / ABAN YA5T. ' 59 / VIII. / ABAN YA,ST. 6 I; lines 3342-3366 confidence: medium

The feud is attributed to Afrasyab's murder of Syavakhsh; Syavakhsh, son of Kai Kaus, is exiled through his mother-in-law's instigation, takes refuge with Afrasyab, is honored, and is given Afrasyab's daughter in marriage.

Syavakhsh, son of Kai Kaus, is exiled by his father and takes refuge with Afrasyab of Turan.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis AS HI VAST. 275 / ASHI VAST. 277 / ASHI VAST. 279 / VIII.; lines 13426-13597 confidence: medium

Ashi's three wailings concern a courtezan destroying her fruit, a courtezan presenting a stranger's child to her husband, and men and tyrants depriving maids of marriage and childbirth; she asks whether to go to heaven or sink into earth.

Ashi asks whether she should return to the heavens or sink into the earth, and Ahura Mazda tells her not to withdraw but to stay in the kingly palace.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR VAST. 149 / XXIX. / MIHIR YAST. 151 / XXXI.; lines 7537-7579 confidence: medium

Mithra lifts his arms toward Immortality and drives forward from the shining Garo-nmana.

Mithra drives forward from the shining Garo-nmana, glossed as Paradise, in a golden chariot.
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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: medium

Eastern names in the Vendidad may indicate primeval homes from which ancestors of Zarathustra migrated west before his appearance.

The passage presents primeval eastern homes and westward migration of Zarathustra's ancestors before his appearance.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. 93 / YASNA XLIII. / YASNA XLIII. 95 / YASNA XLIII. 97; lines 6219-6311 confidence: high

"accepting this call" and obeying Ahura's will "will bring on earthly sufferings."

The speaker accepts a call that brings suffering, asks to go forth with Ahura's new truths, and later says he will go out to arouse chiefs and gather priests.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLV. 12, / YASNA XLV. 127 / YASNA XLV. 129 / YASNA XLVI. I3I; lines 7804-7850 confidence: medium

“the afflictions and discouragements of Zarathu^tra himself. He knows not whither to turn,” while he is a public person with scanty forces and movements concerning large districts.

The passage says Zarathustra is discouraged, does not know where to turn, and is driven from his country rather than from his house.
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shan

Shans at Home, With Two Chapters on Shan History and Literature BUDDHIST MONK. / COUNTING ON THE FINGERS / BOYS MAKING SAND PAGODAS. / A MONK FOLLOWED BY SCHOOLBOYS.; lines 2807-2900 confidence: high

The monks respected him because, “like The Buddha,” he had made the “Great Renunciation”; the wife of a holy man is described as wife of one seeking the “Right Path” and “Truth.”

The Hindu mendicant is said to have made the Great Renunciation, left his family, wandered as a beggar, and be respected as one seeking the Right Path and Truth.
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Shans at Home, With Two Chapters on Shan History and Literature GAMES AND WORK / WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN. / A FUNERAL.; lines 4404-4523 confidence: high

The coffin is lowered after the water-bottle is empty; it may be raised and lowered repeatedly, and a rope may be pulled north to help the spirit begin its journey to Mount Meru, the northern spirit mountain.

A rope pulled northward from the grave is said to help the spirit begin its journey to Mount Meru, identified as a northern spirit mountain.
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Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10412-10575 confidence: medium

Sakya, king of the spirits, descends and gives the older brother a dream: a lovely princess named Hsa-pu-te-hsa lives at the foot of the Silver Mountain, and the brother should send Kap-pa-ra to bring her as wife.

After the king’s dream, Kap-pa-ra agrees to depart with his companion to reach the foot of the Silver Mountain and bring the princess for his brother.
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Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10412-10575 confidence: high

Sakya, king of the spirits, descends and gives the older brother a dream: a lovely princess named Hsa-pu-te-hsa lives at the foot of the Silver Mountain, and the brother should send Kap-pa-ra to bring her as wife.

Sakya comes down to earth and gives Hpun-ka-lit a dream that directs him to send his brother for the princess.
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Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10577-10734 confidence: medium

Hsa-pu-te-hsa receives the visitors with a sitting place, water gourd, and betel-box; Kap-pa-ra explains King Hpung-ka-lit sent him to ask her to be his wife; she says previous suitors died and are stone by the stairway; Kap-pa-ra pours magic water on the stones and they become men.

Kap-pa-ra says he was sent from a far country by his brother King Hpung-ka-lit to ask Hsa-pu-te-hsa to be his wife, and later returns with her to present her to the king.
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Shans at Home, With Two Chapters on Shan History and Literature THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL / THE PRINCESS IN THE TOWER; lines 10188-10254 confidence: medium

The king hears the princess will bear a child; she protests innocence and says she has seen no man, but he disbelieves her and drives her into the jungle.

The princess says she is innocent and has seen no man, but the king disbelieves her pregnancy claim and drives her into the jungle.
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Shans at Home, With Two Chapters on Shan History and Literature THE MONKEY AND THE CROCODILE / THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL; lines 10055-10185 confidence: high

While the ogress sleeps, the prince collects the eyes and takes the flowers, bow, and pool water, then rides away on the flying horse with magic stirrups.

The prince escapes on a flying horse with stolen magical objects while the ogress pursues; he drops flowers that raise mountains and fire between them.
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Shans at Home, With Two Chapters on Shan History and Literature THE POOR MAN / THE STORY OF U-TAIN / THE STORY OF THE RAINBOW / THE STORY OF LITTLE THUMB; lines 11601-11752 confidence: medium

Two men want to buy Little Thumb for exhibition; he whispers that his father should sell him and that he will return safely.

Little Thumb tells his father to sell him and says he will return safely; after being carried away by the buyers, he escapes into a rat-hole, and the closing says he finally returns home.
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Shans at Home, With Two Chapters on Shan History and Literature THE PRINCESS IN THE TOWER / THE CRAFTY LAD / THE STORY OF A POOR BOY / THE HUSBAND WHO LOST HIS WIFE AND CHILDREN; lines 10354-10391 confidence: medium

The tale opens with a husband, wife, and two sons in a famine; they wander in the jungle for food, become separated, and the man lies weary at the forest edge.

The family leaves ordinary stability because of famine, wanders through the jungle seeking food, and becomes separated.
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Shans at Home, With Two Chapters on Shan History and Literature WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN. / A FUNERAL. / THE HOME; lines 5299-5418 confidence: low

Men crossed in love or with gambling losses sometimes commit suicide; more often, heavily indebted gamblers borrow at high interest and, if they lose everything, go across the border to live in China; moneylenders are despised.

The passage describes men with gambling losses borrowing at high interest and, after losing everything, crossing the border to live in China.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3537-3660 confidence: medium

In the Subanun tale, a widow and her only son live near a village, grow rice, hunt wild pig, and the son leaves before dawn with spear and dog after his mother cooks rice for him.

The boy leaves home to hunt, pursues a distinctive pig up the mountain, kills it on a rock, and then discovers a doorway into the stone leading to an inhabited hidden house.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3891-4021 confidence: medium

Bantugan wants to marry the Sultan's daughter; Balatama, his young brave son, is chosen to carry the proposal and wears his father's arms on the hazardous journey.

Balatama is selected for a long dangerous mission, receives his father's arms, and undergoes trials on the road.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1327-1463 confidence: medium

Aponitolau takes Dumalawi to the field house, has him dig up a buried jar of basi, and after Dumalawi becomes drunk and sleeps, raises a storm by magical power that carries him far away.

Aponitolau's magical storm carries the sleeping Dumalawi far away from home.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 2143-2282 confidence: high

Sogsogot hunts in the mountains and forest, waits in an open spot, and is carried by a big bird over the mountains to a nest in a big tree.

A big bird catches Sogsogot in its claws and carries him over mountains to a nest in a big tree from which he cannot descend.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 662-777 confidence: high

Aponibolinayen keeps her face covered because a jealous girl said Gawigawen had three noses; unhappy and unable to see while cooking, she changes into oil and escapes through the bamboo floor at night.

Aponibolinayen runs away at night by changing herself into oil and sliding through the bamboo floor.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 662-777 confidence: high

At the ocean Aponibolinayen mounts a carabao, which swims with her across the great ocean; at an orange tree, the carabao leaves and tells its master Kadayadawan about the beautiful girl.

Aponibolinayen reaches the ocean, climbs onto a carabao, and is carried across to the other side.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 779-928 confidence: high

Aponibolinayen lies sick and wishes for Gawigawen’s oranges; Aponitolau hears from the spirit house, but she asks instead for biw because she fears he will risk his life.

Aponibolinayen wants oranges from Adasen; she says no one who has gone there has returned; Aponitolau nevertheless prepares and departs to get them.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 930-1067 confidence: medium

Aponitolau crosses the ocean when his head-ax sails after he steps on it; he reaches a spring where women identify it as the spring of Gawigawen of Adasen.

Aponitolau’s head-ax sails across the ocean when he steps on it, carrying him to the other side.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 3004-3024 confidence: medium

The mother removes the cover; a little brown rice bird hops out and flies away.

The bird flies away from the mother and says goodbye, adding that the mother would not give it rice to eat.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People ARRANGEMENT OF COLUMN'S IN THE SIKIDY DIVINATION. / DIVINATION AMONG THE MALAGASY. / CHAPTER XIV. / FUNERAL CEREMONIES AMONG THE MALAGASY.'; lines 13845-13944 confidence: medium

Royal female mourners view the exposed remains and lament: “Why did you go away and leave me here ? Oh ! come again and fetch me to you !”

Translated lamentation asks why the dead person went away and left the mourner, and asks him to come again and fetch the mourner.
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 10428-10534 confidence: medium

A little mouse in plantain-fibre cloth asks for white rice and gives Ifara advice: take an egg, a broom, a small cane, and a smooth round stone, and escape southwards.

During southward flight, Ifara uses a broom, egg, and cane that become a thicket, water pool, and forest to impede Itrimobe.
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Madagascar Before the Conquest: The Island, the Country, and the People LIST OF ILLUSTRATIONS. / NORTHERN PART OF ANTANANARIVO . . ,,34 / ANTANANARIVO FROM THE WEST. SOUTH END OF CITY / CHAPTER L; lines 389-517 confidence: low

The Franco-Malagasy war closed the Tamatave route; the narrator came to Imerina by the Mahanoro route in November 1883 and presents daily notes of the journey.

The passage frames the chapter as a journey from Mahanoro to Antananarivo and describes the party setting out inland during wartime travel disruption.
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Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I95 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL; lines 9218-9376 confidence: high

The ballad concerns an only son, Benandro, who insists on going to war despite the entreaties of his father and mother. Opening verses call him a darling and dearly loved son.

Benandro insists on going to war despite his parents' pleas and warnings; he leaves, falls ill, dies on the road, and has his bones returned.
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The Great African Island: Chapters on Madagascar FAVOURITE BOOKS. / RELA TIONS BETWEEN CHURCH AND ST A TE. 349 / CHAPTEE XVIIL / CHRISTIANITY PERSECUTED. 351; lines 16654-16745 confidence: medium

The passage says persecution confirmed the saying that "the blood of the martyrs" was "the seed of the Church"; about two hundred faithful men and women died, the persecuted preached everywhere, and professing Christians increased twenty-fold.

The passage states that those who were persecuted went everywhere preaching the word.
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The Great African Island: Chapters on Madagascar ISLAND OF MADAGASCAR, / MADAGASCAR, / DESCRIPTION OF THE ISLAND. 9 / SIR JOHN SUCKLING. 13; lines 1038-1127 confidence: low

Quoted verse under the Suckling heading addresses Will/Davenant as voyaging to Madagascar, landing, fighting, returning home with laurel, and being asked to bring gold next time.

The quoted poem presents a rapid voyage to Madagascar and a return home with laurel.
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The Great African Island: Chapters on Madagascar ISLAND OF MADAGASCAR, / MADAGASCAR, / DESCRIPTION OF THE ISLAND. 9 / SIR JOHN SUCKLING. 13; lines 1038-1127 confidence: medium

The author says the fifth decade of the seventeenth century produced many works on Madagascar, then introduces Robert Everard's account of three years' sufferings on Assada near Madagascar and his preservation, deliverance, and London arrival.

Both Everard and Drury are summarized as displaced to Madagascar-area settings, enduring severe hardship or slavery, and eventually obtaining liberty.
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The Great African Island: Chapters on Madagascar NOMINAL CHRISTIANS. 359 / MALAGASY CONGREGATIONS. 361 / CHURCHES. 363 / SCHOOLS AND EDUCATION. 365; lines 17287-17374 confidence: low

Native churches extend work to distant parts of Madagascar; a first native missionary is sent to the Sih^naka province, and an English missionary with four native helpers continues the work there.

The passage describes missionaries and evangelists being sent out from Antananarivo or Imerina churches to distant provinces and tribes, including later volunteers.
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The Great African Island: Chapters on Madagascar ORIGIN AND DIVISIONS OF THE MALAGASY PEOPLE. / MALAYO-POLYNESIAN AFFINITIES. 103 / PHILOLOGICAL RELATIONSHIPS. 105 / STONE ELEPHANT. 107; lines 5300-5388 confidence: medium

Chiefs of Ivohitrosa and neighboring forest-region places are said to descend from people who came from across the ocean and were not natives of Madagascar; the passage names Firambo and explains Zafy as descendant or grandchild.

Chiefs and ruling clans are repeatedly said to descend from ancestors who came from across the ocean, especially Arab settlers, and these claims are tied to named lineages.
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samoan

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 1243-1341 confidence: medium

Pava prepares ava; a child upsets it; Tangaloa kills and revives the child; Pava departs on a taro leaf to Fiji, returns with a Fijian king's son, and after death enters the Samoan pantheon.

Pava steps onto a taro leaf and goes to Fiji after Tangaloa's act.
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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 1243-1341 confidence: medium

Another story says Pava flees from Tangaloa's presence through villages and islands, but Tangaloa's terrible eye follows until Pava reaches the district where it is no longer visible.

A variant account has Pava repeatedly fleeing Tangaloa's terrible eye until he reaches a place where it is not visible.
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Samoa, A Hundred Years Ago And Long Before CHAPTER V. / GODS INFERIOR, OR HOUSEHOLD GODS. / CHAPTER VI. / THE PEOPLE--INFANCY AND CHILDHOOD.; lines 2301-2405 confidence: high

The song names the married pair Mailesaeia and Mailetupengia, their children Tulifauiave and Sinataevaeva, and says the parents were unkind and deserted the children.

In the song, the two children are deserted by their parents; the girl tells the boy to seek another home, and they wander away together.
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Samoa, A Hundred Years Ago And Long Before CHAPTER V. / GODS INFERIOR, OR HOUSEHOLD GODS. / CHAPTER VI. / THE PEOPLE--INFANCY AND CHILDHOOD.; lines 2407-2452 confidence: high

The wounds closed up and healed, the lad sat up, / And thus he spake: "Let us both be off together."

The lad says they should both leave together; they depart in a canoe to search for the land of their parents.
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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 6317-6423 confidence: medium

Tupailelei marries the Tongan king's daughter; voyages meant for Tonga are diverted to Fiji and Samoa, giving rise to the names Vaasiliifiti and Samoauafotu/Safotu.

The passage repeatedly explains personal and place names from attempted departures, diverted voyages, landfall, and observed objects during travel.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 331-452 confidence: high

Tangaloa sends his daughter as the bird Turī to search over an ocean with no resting-place; after stages of land emergence, he sends her with earth and a creeping plant, which later withers, swarms with worms or maggots, and produces men and women.

Tangaloa sends his daughter in bird form repeatedly to search for land over the ocean, return with reports, and later bring earth and a plant.
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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 is the child of Tangaloa and Sinaleana, grows up among gods, asks Tangaloa to descend, and is lowered to earth by a fishing-net.
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Samoa, A Hundred Years Ago And Long Before WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES. / JANUARY.; lines 5162-5182 confidence: medium

A third account says Utuvamua was elder and Utuvamuli younger; during a great earthly war they escaped to heaven; hills are heaps of slain, and the brothers' grief causes storm and hurricane.

The third account says the two brothers escaped to the heavens during a great war on earth.
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Samoa, A Hundred Years Ago And Long Before WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES. / JANUARY.; lines 5162-5182 confidence: medium

One account says Utu va mua originated in two brothers, Utuvamua and Utuvamuli, who fled to earth after defeat in a heavenly war and brought January storms.

Another account says that after defeat in a war in heaven the brothers fled to earth.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN. / THE JND WELLING SPIIUTS AM) SOULS OF MEN. 1 20 / THE IND WELLING SPIRITS AND SO ULS OF MEN. 1 8 1; lines 4666-4799 confidence: low

A tale begins with two brothers who sing popular songs, are invited to a festival at a neighboring village, and receive permission from their mother to go.

The tale begins with two brothers known for singing who are asked to go to a neighboring village festival and receive their mother's permission.
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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. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3346-3373 confidence: high

Three brothers leave Ife in different directions to make discoveries, leaving the slave Adimu to rule Ife during their absence.

Three brothers set out from Ife in different directions to make fresh discoveries.
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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 3346-3373 confidence: medium

The commentator calls the tradition vague and says its main points are southward migration from the interior and discovery of a region covered with water.

The commentator summarizes the tradition as people migrating southward from the interior and finding a region covered with water.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. LANGUAGE. / CHAPTER XIII. / PEO VERBS. / CHAPTER XIV.; lines 9279-9480 confidence: high

The goblin says he has no more cowries and walks away; the girl follows, saying she will follow wherever he goes until he pays the cowry, despite his warning that no one can enter his country.

The girl follows a goblin despite warnings, passes strange places, and arrives at the land of dead people.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. LANGUAGE. / CHAPTER XIII. / PEO VERBS. / CHAPTER XIV.; lines 9856-10010 confidence: high

Tortoise Story I begins: Olu has a son named Sigo; Sigo decides to be a hunter; his father gives him a horse, his mother gives him a sheep, and he rides into the bush with bow and arrows.

Sigo decides to become a hunter, receives a horse from his father and a sheep from his mother, takes bow and arrows, and rides into the bush.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. MEASUREMENTS OF TIME. / CHAPTER IX. / CEREMONIES AT BIRTH, MARRIAGE, AND DEATH. / ICO THE YORUBA-SPEAKING PEOPLES.; lines 5654-5755 confidence: high

The soul is supposed to linger near its old home, and destruction of the deceased's property tells it there is nothing left and that it must depart.

The soul is described as lingering near the old home until property destruction and a threefold naming command instruct it to depart and stop haunting the living.
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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."

Old Oyo is captured and destroyed, the Yorubas flee south and found present Oyo, and the Egbas move south and found Abeokuta.
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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 587-717 confidence: medium

In the Lagos succession struggle, Kosoko is expelled by Oluwole; Akitoye later invites Kosoko back, Kosoko rebels, Lagos is burned, Akitoye is banished to Badagry, and Akitoye promises to help suppress the slave trade if reinstated.

Kosoko, previously expelled and in banishment, is invited back to Lagos by Akitoye and then conspires and rebels.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET) / PART ir. / VIII.; lines 5831-5943 confidence: medium

All in the encampment pack needed items, depart to another camping ground generally at least two or three miles away, build mourning huts, and parents and relatives avoid festivities during a mourning period usually lasting about three months.

After the child’s death, the encampment packs needed items, moves to another camping ground, and remains there during the mourning period before returning.
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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 7293-7447 confidence: high

lach'v^ .l&ralola, chief of the flood survivors, gives descendants the name .chAwga-td'hanga-; later, as numbers increase, groups depart with fire and essentials, settle apart, adopt distinct dialects and tribal names, and become ancestors of existing island tribes.

After the survivors’ descendants multiply, parties depart with fire and essentials, settle in different directions, adopt distinct dialects and names, and become the source of existing tribes.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6598-6684 confidence: high

Among North Andaman coast-dwellers, the soul of a dying man is believed to go out with the ebbing tide.

North Andaman coast-dwellers are said to believe that the soul of a dying man goes out with the ebbing tide.
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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

Another Aka-Kede legend describes Bilika as male with wife Mite and a child; Bilika kills people who ate his foods; the ancestors kill Bilika and Mite; Maia Burto takes the child north-east.

Puluga is sent out of the world and goes to the north-east; Bilika’s child is also carried away to the north-east, with the narrator uncertainly linking the child to the being who now sends storms.
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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

Portman connects flood with dispersion: tribal names are given by Maia Tomo-la after cataclysm; the islands were once larger, parts subsided, many drowned, and survivors were separated into territories.

Portman’s account connects flood and cataclysm with island subsidence, drowning, territorial separation, and tribal naming.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7895-8002 confidence: high

Mr Man’s account: Tomo’s offspring become too numerous; at Puluga’s bidding they receive weapons, implements, fire, and distinct dialects, then scatter in pairs; Man compares this cautiously to Babel.

Puluga bids Tomo’s descendants to scatter in pairs after being furnished with weapons, implements, fire, and distinct dialects.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7895-8002 confidence: high

Second exodus: when numbers increase again, parties receive fire and essentials, depart in different directions, adopt distinct dialects, receive tribal names, and become existing tribes.

After numbers increase again, parties disperse with fire and essentials, adopt new dialects, receive tribal names, and become existing tribes.
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The Andaman Islanders: A Study in Social Anthropology CONTENTS / LIST OF PLATES AND MAPS / LIST OF FIGURES IN THE TEXT / INTRODUCTION; lines 717-826 confidence: medium

The passage states that the South Andaman J̌a̤rawa are allied by language and technical culture to Little Andaman people and are thought to descend from emigrants who crossed from Little Andaman and held territory by force.

The passage hypothesizes that a party left north Little Andaman by canoe, reached Rutland Island, and established itself in South Andaman.
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san

Specimens of Bushman Folklore HOW TTO IS OBTAINED. / DEATH. / DEATH. / THE DOINGS OF IXUE ARE MANY.; lines 10308-10409 confidence: medium

The speaker says the speaker's country is far away and reached over many moons; the child makes fire, eats tshana, hurts his hands, cries, sees the speaker, and dies; the speaker says the child sees the speaker and dies, and the speaker goes away to the far country.

The speaker says the country is far away, involving many moons of travel, and then goes away to Wnqd, a large mountain.
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Specimens of Bushman Folklore IIKABBO'S INTENDED RETURN HOME. / IIKABBO'S JOURNEY IN THE RAILWAY TRAIN. 299 / IIKABBO'S JOUENEY IN THE EAILWAY / IIKABBO'S INTENDED RETUBN HOME.; lines 7834-7964 confidence: medium

A note says Betje's mother died of sickness, her body was eaten by jackals, the mother's younger sister carried the child away, the fire of Wkabbo's dwelling could be seen at night, and Wkabbo hurried out, saw the bones, made a hut, met the sister with the child, slept there, and returned home.

Wkabbo leaves home in haste, reaches the place associated with the mother's death, meets the sister carrying the child, and returns home with the child.
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Specimens of Bushman Folklore IIKABBO'S JOUENEY IN THE EAILWAY / IIKABBO'S INTENDED RETUBN HOME. / KILLED. / KILLED.; lines 8118-8184 confidence: medium

The mother says the lizard had formerly said it intended to go, passing through guru-bio's pass and \-xe-\khwaPs pass.

The lizard's quoted saying states an intention to go, passing through two named passes.
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Specimens of Bushman Folklore PEEJFACE. XV / L. C. LLOYD. / INTRODUCTION. / XXY111 INTRODUCTION.; lines 554-622 confidence: medium

The passage says the people migrated along the coast from the Kunene to beyond the Umzimvubu, where advancing Bantu stopped further progress.

The passage reports a tradition that the Hottentots came from a far distant country in the northeast and describes migration along the coast.
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Specimens of Bushman Folklore TACTICS IN SPBINGBOK HUNTING. / TACTICS IN SPRINGBOK HUNTING. / IIKABBO'S CAPTURE AND JOURNEY TO CAPE TOWN. 291 / IIKABBO'S CAPTURE AND JOURNEY TO CAPE TOWN. 293; lines 7517-7626 confidence: medium

The group's arms are bound to a wagon chain on the road to Beaufort; the Magistrate gives tobacco; they smoke, enter Beaufort jail, and rain falls on them there.

The passage repeatedly describes being taken away, bound to wagon chains, following wagons, moving to Beaufort, the Breakwater, the Cape, and prison.
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Specimens of Bushman Folklore THE DEATH OF THE LIZAED. / THE CAT'S SONG. / THE SONG OF THE CAAMA FOX. / THE SONGS OF THE BLUE CRANE.; lines 5923-6014 confidence: medium

Stage directions identify sections as when running away from a man, when walking slowly and leaving the place as a walk of peace, and when flapping wings.

Song directions explicitly mark verses for running away from a man and walking slowly while leaving the place.
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Specimens of Bushman Folklore THE MABKING OF AREOWS. / THE MARKING OF ARROWS. / CONCERNING TWO APPARITIONS. / CONCERNING TWO APPARITIONS.; lines 9312-9438 confidence: medium

After the narrator's wife is buried, the group returns across the salt pan and perceives a thing like a little child sitting with crossed legs.

The first apparition follows a burial, is compared to the dead wife, and is explained through teachings that a person being taken away may appear before the living and resist leaving them.
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Specimens of Bushman Folklore WHAT THE STAES SAY, AND A PRAYER / TO A STAR. / THE SON OF THE WIND. / THE SON OF THE WIND.; lines 3151-3303 confidence: medium

The Wind's son is described as formerly a man, becoming a bird, flying instead of walking, and dwelling in a mountain hole.

The Wind's son repeatedly leaves and returns to a mountain hole, and the later anecdote also has the wind fly into a mountain hole.
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indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1236-1339 confidence: high

The tale titled 'Meamei the Seven Sisters' begins; Wurrunnah returns hungry, is refused durrie and doonburr seeds, says he will live with strangers, and leaves with his weapons.

Wurrunnah leaves his people angrily after his mother and others give him no food.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1236-1339 confidence: high

In the opening of 'Meamei the Seven Sisters,' Wurrunnah returns hungry, is denied food, becomes angry, and leaves to seek strangers in a new country.

Wurrunnah, hungry after hunting and refused food by his own people, declares he will live with strangers and leaves with his weapons.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1741-1837 confidence: high

The wives ask several times to borrow the dayoorl stone for grinding doonburr to make durrie; Goomblegubbon refuses, and the wives plan to make water bags, empty the dungle, take the children, and run away.

After Goomblegubbon refuses the wives’ request for the grinding stone, they plan and begin a departure with the children, emptying the shared water source behind them.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1741-1837 confidence: high

Goomblegubbon the bustard, his wives Beeargah and Ouyan, and Beeargah's two children camp near a small dungle or gilguy water hole; the wives ask several times to borrow the dayoorl stone to grind doonburr, but he refuses.

Goomblegubbon refuses the dayoorl stone; the wives make water bags, empty the water hole, take the children, and run away.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1839-1964 confidence: high

The wives say they are fleeing Goomblegubbon because he will not lend a dayoorl for grinding doonburr; they fear starvation and that he will follow and kill them.

The wives flee Goomblegubbon with their children, are carried across a river, and the pursuer cannot follow because he cannot swim.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1839-1964 confidence: medium

"We are running away from our husband Goomblegubbon," because he would lend no dayoorl to grind doonburr and they fear starvation and death.

The women flee Goomblegubbon, are carried across a river, and the river prevents Goomblegubbon from reaching them.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2689-2774 confidence: medium

The men and boys at the little borah escape the metamorphosis and wait for the tribes. Byamee says enemies may have slain their friends and may be on their track, so they should go into a far country.

After the tribes fail to arrive and the men and boys have escaped metamorphosis, Byamee says enemies may be near and instructs the group to go into a far country.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa FOLK TALES / IK. R. / THE MAIDEN WHO WAS SACRIFICED 289 / THE STORY OF THE LOST SISTER; lines 17776-17808 confidence: medium

Wagacharaibu has beautiful hair reaching to his waist; young women admire him; he often goes far away to see friends, leaving M'wer'u by herself.

Wagacharaibu repeatedly travels far away from home to see friends, leaving his sister quite by herself.
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With a Prehistoric People: The Akikuyu of British East Africa INTRODUCTION / THE COMING OF THE A-KI-KIJ-YU / PREVIOUS INHABITANTS 3 / CLEARANCE OF FOREST 5; lines 2117-2191 confidence: medium

The Agum'ba, called the children's eyes, gradually disappear; one tradition says they went west to a big forest, and a vanished track was attributed to them.

The Agum'ba gradually disappear, one tradition placing their departure west to a big forest, and the A'si gradually fall back as the Akikuyu increase.
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With a Prehistoric People: The Akikuyu of British East Africa K. R. / APPENDIX I / CAMP LIFE IN KIKUYU 387 / CAMP LIFE IN KIKCYU 339; lines 19551-19693 confidence: medium

Load-bearers scramble for lighter burdens; the procession moves off, with camp lamps, water-ewers, assorted properties, and a saucepan among the loads.

The passage repeatedly frames travel through breaking camp before dawn, packing, breakfast by the camp fire, striking tents, and moving off in ordered procession.
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With a Prehistoric People: The Akikuyu of British East Africa SNAKE FROM THE GREAT WATER 313 / TALES DEALING WITH LEGENDARY ANIMALS / TALES OF LEGENDARY ANIMALS 321 / THE STORY OF THE GIRL WHO CUT THE HAIR OF; lines 18865-18969 confidence: high

The young warrior sends his little sister for river water; she breaks the gourd, is told to bring N'jenge hair, runs away, and meets a very big long-haired N'jenge called Ilimu.

The elder brother sends the girl away to bring back N'jenge hair after she breaks the gourd, and she later returns with Ilimu's hair.
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With a Prehistoric People: The Akikuyu of British East Africa THE GIANT OF THE GREAT WATER 309 / THE GIANT OF THE GREAT WATER / THE GIANT OF THE GREAT WATER 311 / THE SNAKE FROM THE GREAT WATER; lines 18534-18564 confidence: medium

Two warriors, Wa-du-a and Wa-m'wer'i, travel to look for wives. Wa-m'wer'i chooses a one-eyed girl met on the road; Wa-du-a questions the choice and travels on.

Two warriors set out to look for wives, and one continues the search after the other stops.
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With a Prehistoric People: The Akikuyu of British East Africa THE STORY OF THE GIRL WHO CUT THE HAIR OF / THE TALE OF THE FORTY GIRLS / THE FORTY GIRLS 325 / THE MAN WHO BECAME A HYENA; lines 19047-19079 confidence: medium

Ilimu journeys to seek a wife, sees Wanjiru, asks to buy her, she consents, goes home with him, and he pays three oxen: black, white, and dun.

Ilimu leaves on a journey to look for a wife and pays three oxen for Wanjiru.
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vietnamese

Stories and Legends of Annam BA THE BUFFALO-HERD / THSING-KOU / L 145 / XXIII; lines 5362-5592 confidence: medium

Dharma wanders for long years, climbs mountains, crosses rivers and torrents, conquers weariness, cold, heat, and hunger; lions and panthers prostrate themselves and alligators weep when he passes.

Dharma leaves the Ganges, journeys to the Celestial Empire, and teaches Buddhist doctrines before undertaking translation work.
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Stories and Legends of Annam L 145 / XXIII / M 161 / THE SENSITIVE PLANT; lines 6313-6527 confidence: medium

At night the illuminated palace holds feasting; the new king and queen sit on the throne wearing Chieu-Thanh's jewels, while Khanh-Linh leads Chieu-Thanh away through gardens, gates, and the road to Thuyen-Giao; faithful servants conduct them to the old king's dwelling.

After losing royal position and jewels, Chieu-Thanh leaves the palace with Khanh-Linh for a hidden humble dwelling where the couple speak of love.
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Stories and Legends of Annam THE BLIND MAN / HISTORY OF KING TRIEU-VIET / THE FAMILY / THE ROCK OF VONG-PHU; lines 3400-3505 confidence: medium

Trieu-tu-long goes to war with the hosts of the Tao, taking the brave warrior Vong-Phu; Vong-Phu's wife is Thi-Vong, Dai-La's daughter.

Vong-Phu departs with Trieu-tu-long's army; Thi-Vong is left behind when childbirth stops her and the army withdraws; Vong-Phu never returns.
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Stories and Legends of Annam THE TREASURE OF THE CHAM CHIEFTAIN / THE DEATH OF MY LORD TIGER / IN THE DRAGON KINGDOM / THE BETEL AND THE ARECA-TREE; lines 1890-2104 confidence: medium

A great fire ruins the twin youths, orphans them, disperses their friends, and leaves their dead with only blackened cinders as burial remains.

The great fire ruins and orphans the brothers, after which they travel sorrowfully toward an uncertain future seeking aid.
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Stories and Legends of Annam XXIII / M 161 / THE SENSITIVE PLANT / THE PEARL1; lines 6797-7006 confidence: medium

Under cover of darkness, Trung-Thuy detaches the golden claw and replaces it with one of yellow metal; afterward Mi-Chau is remorseful and dreams of fearful wars and great bloodshed.

After the golden claw is removed, Trung-Thuy announces that he must leave Mi-Chau to visit his sick father in the northern lands.
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Stories and Legends of Annam XXIII / M 161 / THE SENSITIVE PLANT / THE PEARL1; lines 7008-7200 confidence: medium

The warriors flee; Yen-Dzeuong takes Mi-Chau on his steed and flees by difficult routes toward Nam-Hai; pursuers draw nearer; at the shore the horse dies and no boat is visible.

During the king's flight with Mi-Chau, she throws white swan's down at every cross-road while pursuers draw nearer.
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afro caribbean

Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 6709-6811 confidence: high

King Henry is also Bull-of-all-the-Land; by day he puts on bull clothes and by night turns man; his wife burns the bull clothes, he leaves wife and three children, and she drops three drops of blood on a shirt-front.

The wife burns the bull clothes, and after the burning King Henry leaves the wife and children.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 6814-6909 confidence: high

Adam tells Bob he is going to see what the world is like, calls for his mare, cane-stick, and hound, and travels until night toward a light on a hill.

Adam explicitly leaves home to see what the world is like, taking a mare, cane-stick, and hound.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 6911-7012 confidence: high

Bob breaks a branch from a tree; it withers, he declares mischief and death concerning his brother, and he sets out with mare, cane-stick, and hound to find him.

Bob leaves to find Adam, and in “Bird and Hunter” the second brother goes to find the first brother and follows the same route.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7491-7596 confidence: low

Jack's father dies and the family is reduced to one cow; Jack trades the cow for beans, his mother throws the beans away, and an old lady directs him to a high-hill house belonging to the man who robbed his father's riches.

Jack's father has died, the family is poor, Jack trades the cow for beans, and an old lady directs him toward the man who robbed his father's riches.
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Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 4975-5050 confidence: medium

In "Bosen Corner," a woman mistreats her daughter-in-law and sends her for water to a dangerous Old Witch country; on the road, the girl greets a head and crossed feet, and the feet tell her that good lies before her and bad behind her.

The mistreated girl is sent for water to Bosen Corner, a bad place identified with Old Witch country.
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african akan

Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 11361-11464 confidence: high

The hunter-priest goes to town with the spirit upon him and the god on his head; the group visits Akua Tia’s shrine and Ta Kese’s house, where a crowd, dancers, drummers, and women with gourd rattles are present.

Shrines or gods travel between temple locations and visiting village gods are returned before dawn; informants explain fear that the gods might not wish to return if departure waits until daylight.
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Ashanti APO CEREMONY / APO CEREMONY / RELIGION : THE GOD TANO / XVIII; lines 12940-13081 confidence: medium

Lake Bosomtwe is described like Tano and other rivers as a son of the Supreme Being; a local legend says it once lay near Bosomtwe Rock but left because it could not get on with its brother Tano.

The legend says Lake Bosomtwe once stood near the rock but departed to its present home because it could not get on with brother Tano.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5929-6033 confidence: medium

The lake's title-like names are Akwasi Bosomtwe Akowuakra; Akwasi marks Sunday as sacred to the deity, Bosomtwe is linked to obosom and the lake spirit Twe, and Akowuakra is explained through the belief that a dying spirit goes to the lake to say goodbye.

The dying person's sunsum, ntoro, or spirit is said to travel to the lake and say goodbye before leaving the body for ever, and the lake is poetically called the Lake of the Last Farewell.
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Ashanti XXVIII / XXIII / THE GOLDEN STOOL 1 / THE GOLDEN STOOL; lines 18809-18871 confidence: medium

Ntim Gyakari's clansman Agyei Frimpon, better known as Okomfo-Anotchi, is said to have seduced one of the king's wives and fled to Obi country.

Anotchi flees to Obi, studies fetish medicine there, becomes a powerful specialist, and returns to Ashanti.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1629-1717 confidence: high

The chieftain of Iwanai and his sons go sea-lion hunting, are driven by a gale to a beautiful land, meet women from the mountains, and hear the litter-borne woman identify the place as woman-land where no men live and where they will be cared for, made husbands in winter, and sent home in spring.

Both tales begin with Aino men at sea being driven by wind to another land; the first tale includes return to Iwanai, and the second includes instructions for return home.
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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 1629-1717 confidence: high

The Iwanai chief and two sons go sea-lion hunting, are caught by a gale, drift to a beautiful land, and see women descend from the mountains carrying a beautiful woman in a litter.

Both the chief with his sons and the fisherman are driven or drift at sea by wind and arrive at an unfamiliar land.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 802-900 confidence: medium

The fox-cub tells the puppy they should search for the charm, concludes that an ogre at the top of the large mountain at the end of the world has put it in his box, and the puppy and fox-cub recruit the rat.

The puppy, fox-cub, and rat leave to recover the charm from the ogre at the top of the mountain at the end of the world and return it to their master.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 802-900 confidence: medium

The fox-cub tells the puppy that they should search for the charm; he believes the ogre at the top of the large mountain at the end of the world has put it in his box, and the animals recruit the rat.

The puppy, fox-cub, and rat leave to recover the charm from the ogre at the top of the large mountain at the end of the world.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER I / INTRODUCTORY / CHAPTER II / CHAPTER III; lines 1807-1908 confidence: medium

The house and its contents are temporary; after about two or three years the people do not repair the disused house, women carry possessions and infants, the house is burnt, and the group departs to build elsewhere.

The passage states that the house and contents are temporary, the people do not repair the house after two or three years, and the whole group departs to seek a new site.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7247-7314 confidence: medium

One Indian vexes Neva; Neva becomes wrathful with all men, returns to sit on the roof of the world, and whispers to tigers to kill Indians and their children, explaining why tigers are now wicked and sometimes inhabited by evil spirits.

After becoming wrathful, Neva goes again to sit on the roof of the world.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7804-7899 confidence: high

A Boro explanation says a large powerful Utiguene tribe once lived in the district; its chief had a daughter named Komuine by the medicine-man, described as ugly and bird-rumped.

Komuine is introduced as the chief's unusually described daughter, then goes into the bush and does not return.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes INTRODUCTORY / CHAPTER II / CHAPTER III / CHAPTER IV; lines 2607-2679 confidence: medium

Women’s influence is described as great; a badly treated wife may leave into the forest and obtain protection from another tribe or household.

A wife who is badly treated may leave her husband by gaining the forest and obtaining protection elsewhere.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa BINI CUSTOMS / XIX BINI CUSTOMS 195 / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / BINI CUSTOMS; lines 10647-10740 confidence: medium

When Osalubwa was making man, he left him unfinished; Esu finished him, and Osalubwa, annoyed, banished Esu to the east where the Sun comes from.

After Esu completes man, Osalubwa is annoyed and banishes Esu to the east, where the Sun comes from.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CH. XV SACRED ANIMALS 145 / I'LATK XII / XV SACRED ANIMALS 147 / L 2; lines 7852-7901 confidence: medium

Xidiela is not well treated at home and is told he is worthless, should leave, and must earn his living because his people are tired of supporting him.

Xidiela's people tell him to go away and earn his living, after which he approaches a rich man for work.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa SACRED TREES / MUAMBA. / CHAPTER XIV / THE OMENS; lines 7260-7345 confidence: medium

Mbwa or Mbulu is the dog; if it crosses one’s path at the beginning of a journey, it is a sign of misfortune and the traveller must delay departure.

A dog crossing the path at the beginning of a journey is read as misfortune and causes the traveller to put off departure.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XV SACRED ANIMALS 153 / XV SACRED ANIMALS 155 / XV SACRED ANIMALS 157 / XV SACRED ANIMALS 159; lines 8495-8610 confidence: medium

The passage states that the horns of Nkabi form 'the symbol of the parting of the ways' and adds: 'We are all from one stock, and agree together along one road until we come to the parting of the way.'

The saddle-back antelope's horns are said to symbolize the parting of the ways, and the sign says all come from one stock and travel one road until the way parts.
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temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales CUNNING RABBIT AND HIS WELL. / GOATS OF THE WOOD AND OF THE TOWN. / CHAPTER IV / EVENING ON THE WATER; lines 2037-2139 confidence: high

"A white fowl was placed in the bow of the boat, in the belief that its presence would ensure a prosperous voyage."

The white fowl is deliberately placed in the bow because it is believed to ensure a prosperous voyage.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales THE MAN WHO COULD NOT KEEP SECRETS. / CHAPTER X / KONAH TURNS STORY-TELLER / THE DEVIL'S MAGIC EGGS.; lines 5174-5300 confidence: high

A dead wife's child is left with the other wife, who hates her, makes her do all work, flogs her, favors her own child, and wants the devil to eat the girl.

The abused girl is ordered to travel to the devil's distant place to wash a rice-stick, with the woman's stated wish that the devil eat her.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales THE ORIGIN OF THE AXE. / CHAPTER XIII / KONAH HAS A WONDERFUL DAY / THE NEW VERSION OF EVE AND THE APPLE.; lines 6349-6417 confidence: medium

Konah asks her father to let them go; he tells her to be quiet. The next morning Sobah decides to move to the mission town, and Konah is ecstatic.

The visitors withdraw, Sobah decides to remove to the mission town, and Konah watches the departing hammocks while longing to be taken along.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales WHILE THE BIRDS DID NOT COME / MR. SPIDER SECURES A POWERFUL WITCH MEDICINE. / MR. SPIDER GETS INTO TROUBLE AGAIN. / A GHOST STORY.; lines 5702-5822 confidence: medium

Some women say they will go wherever their sweethearts go and die if they die; at a large valley the men tell them to return, but one woman refuses and continues with her sweetheart while a dog is with her.

The woman refuses to turn back, follows the dead sweetheart to the place where he lives, and enters a frightening setting associated with dead persons.
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khoisan south african

South-African Folk-Tales INTRODUCTION / ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN / THE LOST MESSAGE / THE MONKEY'S FIDDLE; lines 414-496 confidence: medium

Monkey leaves his land because hunger and want have exhausted local foods, and he receives shelter from his great uncle Orang Outang in another part of the country.

Monkey leaves home because food is exhausted, works elsewhere, and receives two powerful objects as recompense from his great uncle.
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South-African Folk-Tales THE HUNT OF LION AND JACKAL / STORY OF LION AND LITTLE JACKAL / THE LIONESS AND THE OSTRICH / CROCODILE'S TREASON; lines 1314-1425 confidence: medium

A very dry year makes the river water scarce, so Crocodile plans to trek to another nearby river.

The drying river forces the water creatures to prepare a trek to another river with deep pools.
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South-African Folk-Tales THE JACKAL AND THE WOLF / A JACKAL AND A WOLF / THE LION, THE JACKAL, AND THE MAN / THE WORLD'S REWARD; lines 651-746 confidence: high

An old dog has served his master faithfully, but the master wants to put him aside; the dog discovers the plan and decides to leave.

The dog is old, his master wants to dispose of him despite past faithful service, and the dog decides to go away.
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maya quiche

The Popol Vuh THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK / THE THIRD BOOK; lines 524-594 confidence: high

Tulan brings cold, famine, and confounded speech; under Tohil, the people depart, endure hardships, climb mountains, pass through a miraculously divided sea, reach Hacavitz, and see the first weak sun as celestial bodies are established.

The people suffer at Tulan, leave under Tohil's leadership, endure hardships, cross mountains and a divided sea, and search for a new dwelling.
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The Popol Vuh THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK / THE THIRD BOOK / THE FOURTH BOOK; lines 597-681 confidence: high

A tradition cited from Don Domingo Juarros says the Toltecs emigrated from near Tula in Mexico by direction of an oracle because of population increase in the reign of Nimaquich, and that the journey took many years with extraordinary hardships.

The cited tradition describes Toltecs leaving the neighbourhood of Tula by direction of an oracle and enduring a long, difficult journey.
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The Popol Vuh THE VUKUB-CAKIX MYTH / BOOK II. COMMENTED UPON / THE HARRYING OF XIBALBA / BOOK III. COMMENTED UPON; lines 1074-1156 confidence: high

The first Mayan men are described as migrating; tribes receive gods and carry them to a new country; Book III is called a complete migration myth, with unborn or dim sun and shining sand interpreted as possible signs of cold-region travel and ice crossings.

The first Mayan men are described as migrating, with each tribe receiving gods and bearing them to a new country.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1120-1303 confidence: medium

Xochiquetzal goes willingly to the dancing place by the water and to houses in Tamoanchan; noble youths and priests who wept while seeking her are told to go where she goes.

Xochiquetzal repeatedly goes forth to the water-side dancing place and to Tamoanchan, with seekers told to go where she goes.
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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

"I come forth from Chicomoztoc" and "I come forth from Tziuactitlan" to friends or honored ones.

The Mixcoatl hymn says the speaker comes forth from Chicomoztoc, and the notes identify Chicomoztoc as the land of the Seven Caves and the primitive home of ancient Nahuas.
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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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aboriginal australian

Ethnological Studies among the North-West-Central Queensland Aborigines DISEASE, ACCIDENT, DEATH. CANNIBALISM. 159 / DISEASE, ACCIDENT, DEATH. CACWTBALISM. 161 / DISEASE, ACCIDENT, DEATH. CASIOBALISM. 163 / DISEASE, ACCIDENT, DEATH. CANNIBALISM. 165; lines 13647-13756 confidence: medium

Among the Mitakoodi, the corpse is buried crouching with head down, perhaps in a net and under ti-tree bark; the ground is smoothed; at night a fire is lit near the grave and meat is hung on a neighbouring tree, repeated until the deceased is believed to have gone away somewhere else.

Fire and meat near the grave may be repeated until it is believed that the deceased has become old or has gone away somewhere else.
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khoekhoe

Reynard the Fox in South Africa; or, Hottentot Fables and Tales THE HYENA. / FISS-STJEALIKG. 17 / THE LEOPARD AND TEE RAM. 25 / THE SPRINGBOK (GAZELLE).; lines 1793-1850 confidence: medium

The Springbok/Gazelle verse laments one who goes where his mother would not let him and rolls off rocks.

The Springbok/Gazelle verse describes one who goes where his mother would not let him.
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